Tag Archives: Jay Adams

A bit about brute facts

25 Sunday Mar 2018

Posted by in Apologetics, Biblical Counseling, Uncategorized, Van Til

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(I am working on an essay about the relationship between biblical soul care (biblical counseling) and those who advocate for an integrationist position. I wrote upon a couple of paragraphs on “brute facts” which I cannot keep due to space constraints. But I also wanted to keep these those notes around for use later)

Van Til famously rejected the notion of “brute facts”.[1] ; and thus our understanding of the world — when it is not properly anchored in a right relationship to God is problematic:

But then sin enters. By virtue of it, man seeks to interpret experience independently of God; indeed he is left to himself so that he must seek to interpret all things without God. Hence, all his interpretation will basically be wrong. He will set up a new and false standard of objectivity. Man will think that though he interprets alone, he nevertheless interprets correctly. He thinks that his idea of God is still correct, though there is no longer any foundation for his ideas about anything.[2]

This concept is not purely a belief of Van Til, but is now considered a factor of all scientific inquiry. As Frame explains of Thomas Kuhn’s understanding of the philosophy of science, “When two people differ on interpretation of something, they share agreement on the existence of the thing they are trying to interpret. But in a paradigm conflict [between one system of understanding and interpretation and another], even that agreement can be lost.”[3]

This problem of interpretation is acute when it comes to understanding “psychological” facts:

All such evidence, in the end, is interpreted evidence. There is no such thing as brute uninterpreted fact. Data are collected and related and presented by men, all of whom are sinners and subject to the noetic effects of their sin. In God’s world, all men are related to him as covenant breakers or covenant keepers (in Christ). The judgments of unbelievers, therefore, are arrived at and presented from a point of view which attempts to divorce itself from God. Such judgments must be understood, weighed and examined in this light.[4]

It is at this point, that those who advocate biblical soul care and those who advocate for some form integration[5] between Scripture and “secular” psychology can easily misunderstand one-another.

[1] “Since the natural man assumes the idea of brute fact in metaphysics and the idea of the autonomy of the human mind in epistemology, the Reformed apologist realizes that he should first challenge these notions.”  Cornelius Van Til and William Edgar, Christian Apologetics, 2nd ed. (The Presbyterian and Reformed Publishing Company: Phillipsburg, NJ, 2003).

[2] Cornelius Van Til, Psychology of Religion (The Presbyterian and Reformed Publishing Company: Phillipsburg, NJ, 1971), no pg.

[3] John M. Frame, A History of Western Philosophy and Theology (Phillipsburg, New Jersey: P & R Publishing, 2015), 486.

[4] Jay Edward Adams, Competent to Counsel: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resources Library, 1986), 269.

[5] “In his analysis of current state of integration, Brian Eck identified twenty-seven models of integration.” David N. Entwistle, Integrative Approaches to Psychology and Christianity: An Introduction to Worldview Issues, Philosophical Foundations, and Models of Integration (Eugene, Or.: Wipf and Stock Publishers, 2004), 163.

Some brief thoughts on Hebrews 13:17

18 Tuesday Jul 2017

Posted by in Elders, Hebrews, Ministry, Uncategorized

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(These notes are brief and not “tidied-up”.)

Hebrews 13:17 is often and easily abused passage. It has been more than once to justify lording over the congregation and making the pastor and other leaders beyond question.  However, that is not what it means.

Summary:

The congregation had been taught well (13:7), and the congregation should continue to follow in that path — even though it was difficult work (going outside the camp). Unfortunately, some new teaching had come (which the letter seeks to refute) which had upset the order in the church. The congregation is being told that they should not change their course, but continue to follow their leaders who were going in the same direction. As a further exhortation to follow their leaders, they are told that these leaders will be called upon to give an account for how they have guided the congregation.

There is no warrant to use this passage to mean that leaders are infallible. Christ is the head of the Church. Leaders have only the authority explicitly in the Scripture. They are to lead people to Christ, not to their own opinions. Understood rightly, there is no submission other than to Christ. There is no despotism or abuse in the passage.

Analysis:

Hebrews 13:17 (ESV)

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

Standing alone, this sounds like a free-floating command that the elders are all little popes (or at least a counsel of popes). I have heard this defended with the claim that “Jesus rules the church through his elders.”  The argument, played out is
Jesus rules through elders

Therefore, whatever elders say is what Jesus commands.

This, of course, is the divine right of kings. We could call this the divine right of elders.

It is also a defective sort of sovereignty argument: God is sovereign over all things, but that does not mean that all things are “God’s will”. See John Piper’s “Are There Two Wills in God?”

The argument also proves too much: God is sovereign over everything. God is sovereign over the Red Sea, the insects of Egypt, Balaam’s ass, foreign rulers who attack Israel, the death of Christ:

Acts 2:22–24 (ESV)

22 “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

Paul says in Romans 13:1 that God has instituted all governments. When you combine these two elements, you cannot conclude that, since God appoints governments all acts of governments are “God’s will” in the sense that God approves. The murder of Christ, which took place according to God’s plan, was sinful (“the hands of lawless men”).

The same applies for a man who has been appointed a leader in the Church. Just holding an office — even if we say God put him in place (because that applies to everything) — does not mean that everything one does with the office is morally correct.

The second problem with the divine right of elders is that wrenches the verse from its context.

notes:

The first word “obey” is a word that also means “be persuaded”.

The author’s concern is that the community “trust” (peithesthe) and “obey” (hypeikete) their leaders. I take the verb peithō in the passive imperative to mean “depend on” or “put trust” in someone (see also Heb 2:13; 6:9), in order to relieve what otherwise would be a redundancy, since hypeikō—found only here in the New Testament—means to give way or submit to someone (Homer, Od. 12.117; Plato, Laws 717D; Philo, Life of Moses 1.156; 4 Macc 6:35).

Luke Timothy Johnson, Hebrews: A Commentary, ed. C. Clifton Black, M. Eugene Boring, and John T. Carroll, 1st ed., The New Testament Library (Louisville, KY: Westminster John Knox Press, 2012), 350–351.

The idea is that they are convincing. The obedience is not enforced slavery.  The word submission means to be orderly. Lenski explains the pair as follows:

“Obey and yield.” One obeys when one agrees with what he is told to do, is persuaded of its correctness and profitableness; one yields, gives up, when he has a contrary opinion.

  1. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus, OH: Lutheran Book Concern, 1938), 490.

There are two things here: Is this a blanket command to do anything someone says who is an “elder?”  Second, what is the purpose of this command. I will take the second question first.

The real thrust of the verse is on the purpose: On Judgment Day, the elders will have to give an account to the Lord for how they have done their work. Since these men will be called to account by the Lord himself (“How have you treated my sheep?”), the writer of Hebrews is asking them to not make the elders’ life even more painful. Some people are needlessly difficult — don’t be one of those people.

logical dependence of these clauses is variously exhibited by different interpreters. It is simplest and best to understand all that follows the injunction as reason for it: ‘Obey your spiritual rulers, for they watch over your souls, &c. (Again, obey your spiritual rulers) in order that they may give their account of you with joy, and not groaning; (and obey your spiritual rulers) for such a sorrowful reckoning for your souls were unprofitable for you.’

Francis S. Sampson, A Critical Commentary on the Epistle to the Hebrews, ed. Robert L. Dabney (New York: Robert Carter & Brothers, 1856), 471–472.

The emphatic pronoun [they] serves to bring out the personal obligation of the rulers with which the loyal obedience of the ruled corresponded; for they, and no other … Comp. James 2:6 f.; 1 Thess. 1:9; Matt. 5:3 ff. The image in ἀγρυπνοῦσιν ὑ. τ. ψ. is that of the ‘watchmen’ in the O. T.: Is. 62:6; Ezek. 3:17.

Brooke Foss Westcott, ed., The Epistle to the Hebrews the Greek Text with Notes and Essays, 3d ed., Classic Commentaries on the Greek New Testament (London: Macmillan, 1903), 446.

Rightly understood, this is one of the most frightening verses in the Bible for a church leader. (This is the sort of thing Paul is talking about in 1 Corinthians 3 when he speaks of one’s work being burnt up.) The necessity of giving an account is one of the primary reasons for church membership (by the way). A leader who has a good and right fear of giving an account would never abuse the authority nor mistreat the sheep.

Now what is the scope of the elder’s authority.  The rest of the context matters a great deal. Look up above:

Hebrews 13:7 (ESV)

7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.

There were leaders who started this congregation and set it in a good path.  The “leadership” of the elder pertains to what they teach: Their job is to teach you the Bible and to model godliness. They are going to give an account for how well they teach the Bible and model godliness: Remember that Jesus gave only one command to the Church: makes disciples. We make disciples by what we teach and how we live.

The elder’s authority is solely what is in the Bible, no more or less. That means if the elder says something, he can only repeat what God has already said. If God says X, then we must submit. If an elder has an opinion, that’s nice but it is not a command.

To obey them. (Ver. 17.) The spiritual government of the Church is an ordinance of Christ, and a means of grace to his people. It is not, however, a despotic government. Pastors and presbyters are simply to administer the Law of Christ. They may not demand submission to what is based only upon their own will or caprice. But, within the limits of their rightful authority, they are to be honoured and obeyed.

D. M. Spence-Jones, ed., Hebrews, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 403.

Jay Adams makes this point with respect to counseling:

Counselors, who exercise the authority of God, are not authorities in their own right. Although they must use the authority vested in them by God, they must not exceed the biblical limits of that authority. Nor by their authority may they conflict with the valid God-given authority of the state or the home. Counselors who advise illegal acts or who teach children to dishonor parents violate God’s authority rather than act according to it.

Nouthetic counseling is subject to the directives of the Bible and is not a law to itself. It is counseling that uses (and does not exceed) the authority of God. Therefore, it is neither arbitrary nor oppressive. Nouthetic counselors must learn to distinguish clearly between good advice that they think grows out of biblical principles and those principles themselves. The latter (“You have no grounds for divorce; it would be sin!”) they may enforce with the utmost authority; the former (“Why not set up a conference table in order to begin to learn how to speak the truth in love?”) they must present with more caution. It is possible that one’s deductions from scriptural principles may be false. The counselor must always allow such deductions to remain open for question by the counselee in a way that he cannot allow a plain commandment of God to be questioned. A conference table may be useful, may grow out of biblical principles, but cannot be commanded; speaking the truth in love must be.

Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 16.

Thus the counselor’s authority at every point is limited by the Bible itself.

Jay Edward Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 19.

This makes a tremendous difference. The ministry of the Word in counseling, as a result, is totally unlike counseling in any other system because of its authoritative base. This authoritative character stems, of course, from the doctrine of inerrancy. If the Bible were shot through with human error, and were no more dependable than any other composition—if it were not a God-breathed revelation—this note of authority would give way to opinion.6 But, because the Bible is inerrant, there is authority.
This authority must not be confused with authoritarianism.

Jay Edward Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 18.

Thus, when elders decide to take out a loan, change a time for a meeting, pave the parking lot, or any number of other things, they are expressing opinions. When they read the Scripture and say, You can’t commit adultery, they are repeating God. This distinction must be maintained.

In the space between Hebrews 13:7 and 17 we read something which, at first, may seem to be on a different subject:

Hebrews 13:7–17 (ESV)

7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 9 Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. 10 We have an altar from which those who serve the tent have no right to eat. 11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

But let us consider this a bit more: The Christians are being called to go outside the camp, to bear reproach. The leaders are those who are taking them to this place, who teaching, guiding, protecting (they are being “shepherds”, which rightly understood is a terrifying and difficult task). This instruction is, “There are faithful men who do not sleep as they seek to care for your souls. They wake and pray while you sleep; they teach what you do not know; they chase off the wolves and find a safe space to rest. Follow them, because they are doing you good.

Lane (and other commentators) note the concern about “strange teaching”. There was something which has invaded the church, something has gone wrong since the former leaders had taught them. There was a conflict in the church about how to proceed. Do they follow the old teachers or do they follow this new teaching? Hebrews says stay in the old paths, follow the same teaching:

The tenor of the passage is clear. The word that the former leaders proclaimed is now threatened by teaching that is inconsistent with the message the community received. The “various strange teachings” competing for their attention are incompatible with the original, always valid, instruction delivered by the founding fathers of the community (vv 7–8). Foreign teaching and the grace of God mediated through the new covenant are mutually exclusive.

William L. Lane, Hebrews 9–13, vol. 47B, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 530–531.

The reason for obedience:

The reason for the obedience is introduced by gar which is left untranslated in the NIV: “[for] they keep watch over you.” The Greek pronoun autoi, “they,” is overtly used by the author in its clause initial position for emphasis. The sense is “they themselves and none other.” This serves to place emphasis on the authority of the leaders. The implied predicate of “submit” may be the direct object “yourselves”712 or an indirect object “to them.”713 Lane and the NIV supply “to their authority” as the indirect object.714 The verb translated “keep watch” implies constant vigilance, wakefulness, or sleeplessness. It is used in Mark 13:33 and Luke 21:36 meaning “to be vigilant in awareness of threatening peril.” Here and in Eph 6:18 it connotes “to be alertly concerned about.”715 The shepherding aspect of pastoral duty seems to be implied in this verb, and this is supported by the author’s reference to Jesus the great Shepherd of the sheep in the benediction in v. 20. The NIV renders the Greek “souls” as “you.” Lane, following Michel, wrongly interpreted “souls” here to be a reference to the eternal life of the readers.716 It is better to take it as referencing their “spiritual well-being,”717 or as simply referring to them as persons.

David L. Allen, Hebrews, The New American Commentary (Nashville, TN: B & H Publishing Group, 2010), 624–625.

Ἀγρυπνέω: first literally, then as here metaphorically “keep watch” (Eph. 6:18; Ep. Diog. 5:2; Barn. 20:2; MM; Bauer 2). The image of a shepherd is implied, thus indirectly in v. 20 their subordination to Jesus, the great or chief shepherd. As very widely in the biblical tradition, rule and caring are joined (Vanhoye 1980.256–259; Laub 1981–82).

Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993), 723.

Now, that does not automatically mean that every man with the title is a true leader. It is only to the extent that the leader is following Christ that one follows the leader. As Paul writes:

1 Corinthians 11:1 (ESV)

Be imitators of me, as I am of Christ.

This command must also be read in the context of all other instructions: Jesus, Peter, John & Paul all have only one common command for leaders: do not lord it over Jesus’ sheep.

An elder’s authority is not based upon his having a title — he is a true elder before God only to the extent he is qualified to the job. A man who is lording it over others is not “really” an elder no matter what he calls himself.

Therefore, rightly understood, the submission of Hebrews 13:17 is only a submission to Christ, because the elder only has derivative authority.

The text also ties with the following material:

Nevertheless, I consider this exhortation to be more closely related thematically to the closing material, which gives considerable attention to the leadership figures to whom the addressees ought to be looking for guidance and for the ascription of honor or censure—local leaders (13:17, 24), the author and his team (13:18–19, 22), God (13:20–21), and Timothy (13:23). These are the figures whose opinions should influence the addressees: the local leaders will “give an account” of the people with whose spiritual growth they have been charged (13:17); the benediction reminds the hearers a final time of the central importance of “pleasing God,” assuring them that God is working in them to produce those qualities and fruits that please him (13:20–21); the author and Timothy both expect to visit the hearers in the immediate future, when they will affirm the faithful and censure the wavering in person (13:19, 23) and discover and reinforce the effects of the written sermon delivered in advance of their impending visit:

David A. deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle “to the Hebrews” (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2000), 508.

 

Hebrews 13:17–25 (ESV)

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19 I urge you the more earnestly to do this in order that I may be restored to you the sooner.

20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

22 I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly. 23 You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. 24 Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25 Grace be with all of you.

Again, the emphasis is upon the movement, the task: there is an emphasis on the ultimate end and the difficulty of the work.

By the way, the Corinthian elders abused Paul (2 Cor. 11). The Apostle John was abused by a church elder (3 John).

Here are some commentators’ remarks:

Obey them, etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them.These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called.

 John Calvin, Hebrews, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Heb 13:17.

Starke:—The teachers of the church, are leaders, conductors, guides; they must therefore so point the way to blessedness, as themselves to lead the way therein, and conduct their hearers to blessedness, not only with their doctrine, but also by their life and example (Phil. 3:17; 1 Pet. 5:3).—It is one of the hidden ways of God that upright teachers of whom there are so few, and to whose preparation so much belongs, are removed by an early death. Disciples who have such teachers should follow them faithfully be times, and hold them as all the dearer and more worthy (1 Thess. 5:12, 13; Isa. 57:1, 2).—Righteous, faithful teachers shine in life and in death. Happy they who dwell in memory, upon their holy walk, and edifying death, and thus secure their own preparation for a future blessed departure (Matt. 5:14 ff.).

John Peter Lange, Philip Schaff, et al., A Commentary on the Holy Scriptures: Hebrews (Bellingham, WA: Logos Bible Software, 2008), 217.

Loyalty and obedience to the leaders of the church, as those charged with responsibility for the brethren, is enjoined. Them that have the rule over you. Better, your leaders. The officers of the congregation are probably meant. Cf. vs. 7, where former leaders are mentioned. They watch. Suggesting the watchfulness of a shepherd or a sentinel. This responsible and arduous service should call forth a ready response in obedience and devotion. That they may do this with joy, and not with grief. Better, groaning. Do not thwart their efforts and make their burdens still heavier by disobedience. This were unprofitable. Disobedience and wilfulness will not only disappoint their efforts, but bring disaster upon you as well.

Edgar J. Goodspeed, The Epistle to the Hebrews, ed. Shailer Mathews, The Bible for Home and School (New York: Macmillan Co., 1908), 121.

Our author evidently has as much confidence in the present leaders as in their predecessors. Perhaps they were leaders in the wider city church from whose fellowship and jurisdiction the group addressed in the epistle was tempted to withdraw. At any rate, the leaders carried a weighty responsibility; they were accountable for the spiritual well-being of those placed in their care. No wonder they lost sleep101 over this responsibility—for the “watching” could well involve this as well as general vigilance—if some of their flock were in danger of straying beyond their control. The readers are invited to cooperate with their leaders, to make their responsible task easier for them, so that they could discharge it joyfully and not with sorrow.102 The idea is on the same lines as Paul’s exhortation to the Philippian Christians to lead such lives in this world “that in the day of Christ I may be proud that I did not run in vain or labor in vain”103 (Phil. 2:16).

101 Gk. ἀγρυπνέω, “keep watch,” has the etymological sense of chasing away sleep.

102 Gk. στενάζοντες, “groaning.” Moffatt (ICC, ad loc.) quotes Sir Edward Denny’s lines:

O give us hearts to love like Thee,

Like Thee, O Lord, to grieve

Far more for others’ sins than all

The wrongs that we receive.

103 Cf. 1 Thess. 2:19f.

F. Bruce, The Epistle to the Hebrews, Rev. ed., The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 385.

As the section began (ver. 7) so it ends, with mention of their leaders. Then they were bidden to remember those who had passed away: now they are to be obedient to the injunctions and tractable to the wishes of their successors. Sleepless, as the shepherd when the wolf is prowling round the fold, such is the phrase which describes their watch for souls; and as the Church is thus exhorted, surely they themselves are searched and stirred. They must give account. Ezekiel’s denunciation of the evil shepherds, and our Lord’s of the hireling, both will apply to them if they are faithless (Ezek. 34:7–10; John 10:10–12). Nay, the flock must suffer if their watch, though vigilant, be joyless and discouraged, through their wilfulness. But a congregation, a parish, is often far more responsible than it suspects for a dull and ineffective pastorate. And then it suffers the penalty in its own spiritual shortcoming: ‘Unprofitable were that for you!’ Now who can read a passage like this, and doubt the scriptural foundation for a stated and authoritative ministry? We obey them as we obey our parents and governors. But as our submission to a sovereign or a father is not absolute, but only while it does not clash with our obedience to Christ, so it is with these: obedience is due to them ‘in the Lord.’

A. Chadwick, The Epistle to the Hebrews: A Devotional Commentary, ed. A. R. Buckland, Third Edition., A Devotional Commentary (London: Religious Tract Society, n.d.), 223–224.

TEACHERS and rulers* are again recognized, and the Hebrews are exhorted to obey them, and to yield themselves to their teaching and rule, to adapt themselves to their peculiarities, and to carry out their wishes and arrangements with a willing mind; for therein God is honoured, and the welfare of the congregation promoted. Ministers watch for your souls as they that must give account of their stewardship. Their responsibility towards God is great; their labour towards you is incessant and anxious. You may well meet them with confidence and a plastic mind, trusting that their counsels are the result of thought, prayer, and experience. Nothing discourages a minister more than the want of response on the part of Christians to his advice, entreaty, and plans. He returns from his work to God, not with joy, but with sighs and tears, with complaints and grief. “This is unprofitable for the people.” They only hinder and retard the blessing which would otherwise come to their hearts, homes, and neighbourhood.

* Verses 7 and 17 show that there was a stated ministry, that there were recognised and regular teachers and pastors in the congregation, whose gifts not only, but whose office was acknowledged. Adolph Saphir, The Epistle to the Hebrews: An Exposition & II, vol. 1 (New York: Gospel Publishing House, 1902), 879–880.

Verse 17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, etc. The import of the phrase, τοῖς ἡγουμένοις ὑμῶν, “your leaders,” or “rulers,” which the Apostle again uses to designate the pastors of the Hebrew Christians, has been explained in the note on verse 7. It is, as we have seen, a very suggestive phrase, indicating the position and duties of those who stand at the head of the Churches.—Dean Alford has correctly marked the difference between the two verbs employed in the first clause, “Obey them that have the rule over you, and submit yourselves,”—that the former refers to the cheerful following of their instructions, and the latter to a dutiful yielding in cases in which personal inclination or preference might be interfered with.—This exhortation is enforced by the consideration of the solemn responsibility which rests on Christian pastors. They have to “watch over the souls” of their people,—to maintain a constant, and, as it were, a sleepless, regard to everything that would affect their safety or impede their growth in holiness, and to strive, in every possible way, to lead them onward in the path of life and peace. And for the faithful execution of this trust they are responsible to the Lord Jesus. Before them lies an “account,” to be rendered to Him who has bought His people with His own blood; and the anticipation of this may well incite them to diligence and fidelity.—The latter part of the verse, “that they may do this with joy, and not with grief,” or, more literally, “that with joy they may do this, and not lamenting,” must be understood as referring not to the final rendering of their account to Christ, but to their present watchful care over their people. And the sentiment which is thus brought out is very impressive and beautiful. The Apostle exhorts the believing Hebrews to follow the instructions of those who stood at their head, and sought, with sleepless vigilance, to promote their spiritual interests, and even to yield to them in some things which might cross their own inclinations; in order that the exercise of this pastoral care, in itself so laborious, and involving a responsibility which might well oppress the strongest mind, might be rendered a matter of joy, and not be connected with deep and constant sorrow. “For this,” he adds, “is unprofitable for you.” If a pastor’s heart is grieved and wounded by the conduct of his people, he will not be able to contribute, as he might otherwise have done, to their edification and establishment; and thus the Church will lose the full benefit which was intended to result from the appointment of the Christian ministry.

Henry W. Williams, An Exposition of the Epistle to the Hebrews (London: Wesleyan Conference Office, 1871), 423–424.

The author is concerned that the listeners put their confidence in them and submit to their authority. The first verb means to put one’s trust in someone (2:13; 6:9), while the second, which occurs only here in the New Testament, is stronger and means ‘to give way, yield or submit to someone’ (usually in authority).155 In response to this exhortation the listeners will adhere to the word of God that their leaders speak and follow their direction rather than revert to Jewish ways of thinking or be influenced by other strange teachings (13:9).

The rationale for this appeal is ‘because they keep watch over your souls’. Hebrews recognizes that the whole community is summoned to be watchful against sin and bitterness and to care for others through encouragement and exhortation (note 3:12–13; 12:15). But leaders have a special, God-given responsibility156 to do this. The verb ‘keep watch’ means ‘to go sleepless’, and from the literal meaning it takes on the sense of being alert or watchful (Mark 13:33; Luke 21:36; Eph. 6:18).157 Godly leaders are diligent and tireless. They look after the lives of all in their care, but particularly those who are negligent or prone to spiritual laziness, or who fail to recognize the importance of fellowship with other believers (2:3; 5:11; 6:12; 10:25).158 As leaders watch over the souls of others, they will strengthen the hope that anchors the soul to heaven (6:19), and foster the perseverance that leads to salvation (lit. ‘to the preservation of the soul’, 10:39).159

Peter T. O’Brien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2010), 529.

 

Introduction to Biblical Counseling, Week Six: Inspiration

21 Friday Feb 2014

Posted by in Biblical Counseling, Hope

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 The previous post in this series can be found here: https://memoirandremains.wordpress.com/2014/02/20/introduction-to-biblical-counseling-week-five-involvement/

The audio for this lecture will be found here: https://s3.amazonaws.com/media.calvarybiblechurch.org/audio/class/biblical_counseling_2014/20140223.mp3

INSPIRATION: When we speak of “inspiration” we mean the need for “hope”. Hope is a mechanism that permits change to take place.  Without hope, human beings will not change. Facilitating the development of hope in others will assist them greatly in making biblical change actual.

Everyone Needs Hope

In one sense, every counselee needs hope. Sin has worked its defeating and disheartening effects in all of our lives. There are times when every Christian is dispirited. Often this attitude deteriorates into the sin of despair. Counselors, therefore, may be sure that they will see more than their share of sin’s blighting effects. Doubt and discouragement, and sometimes despair, so frequently assert themselves in conjunction with other difficulties, that the counselor soon must learn how to confront and overcome these complicating problems. Until these have been cleared away and have given place to hope, usually it is fruitless to try to handle other matters. No wonder, then, that immediately after the fall, in the very midst of punishment and judgment, God also gave hope (Genesis 3:15). While discussing the misery of the curse, God also promised the coming of the One who would deal definitively with sin and sweep away its misery. While speaking of the thorns of the ground, God also gave the first prophecy of His son, who in His own body would bear the curse of the thorn for His people. What God did, we who try to counsel in His shadow must do too.[1]

One of the important factors in counseling is giving hope, as the discussion of 1 Corinthians 10:13 has shown. Man in misery needs hope. God gave hope to Adam. During the nouthetic confrontation which took place after Adam sinned, God raised all the issues connected with Adam’s sin, including its punishment, but he also revealed that he would send the Lord Jesus Christ to destroy the Serpent and his work (Genesis 3:15). The nouthetic counselor must follow God’s pattern. Christ confronted Peter, not passing over a single aspect of his sinful denial, but also including words of restoration and a commission to future service. The consistent theme of nearly all of the prophets was judgment, but they also proclaimed a message of hope.

The Gospel, the good news that Christ triumphed over sin and all its effects, is the soil out of which hope grows; it is central to all hope. Colossians 1, for example, speaks of “the hope of the gospel.” The Christian’s hope brings him the assurance that because Christ died for his sins he shall have eternal life, and that at death his spirit shall be made perfect. But he also has hope that now he may overcome much of the misery into which sin has plunged him; especially misery resulting from personal sin. Christ not only offers pie-in-the-sky when-you-die, but he says that Christians may begin slicing in this life.

The Medical Model destroys hope. Discouragement and despair permeate the concept of “mental illness.” Most people are aware that the mental institutions are not helping many people. They also know that psychiatrists characteristically say, “You must expect therapy to take a long time, and then we can promise you nothing.” So to inform a Christian client in an early interview, “Your problem seems basically to be the result of sin,” does not discourage him, but rather gives him hope. Christians know that sin and its effects can be dealt with because God has said so in the Scriptures and Christ died to overcome sin. So when sin is mentioned, there is real hope.[2]

A.        Hope is a ground of the Christian life:

1. We are saved in this hope. Romans 8:24.

2. We are called to hope: “There is one body and one Spirit—just as you were called to the one hope that belongs to your cal”. Ephesians 4:4 (ESV)

3. “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead”. 1 Peter 1:3 (ESV)

4. “Now faith is the assurance of things hoped for, the conviction of things not seen.” Hebrews 11:1 (ESV)

5.  It gives us cause to rejoice: “Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.” Romans 5:2 (ESV) And, “Rejoice in hope, be patient in tribulation, be constant in prayer.” Romans 12:12

6. It produces boldness. 2 Corinthians 13:2.

7. Therefore, we must come to know hope. Note Paul’s prayer for the Ephesians. A good pastor (and counselors are acting as a pastor for another’s soul) should pray this for their brother or sister:

15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all. Ephesians 1:15–23 (ESV)

Consider how this prayer answered would change a woman or man.

B.        Our lives are to be aimed in Hope:

1. Paul writes that our hope is “laid up for you in heaven”. Colossians 1:5; see, Colossians 1:23.

2. It is a “hope of eternal life”. Titus 1:2, 3:7.

3. We are commanded to live in light of hope: “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.” 1 Peter 1:13 (ESV)

4. “11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” Titus 2:11–14 (ESV)

C.        Hope produces change:

1.  It brings joy:

            28       The hope of the righteous brings joy,

      but the expectation of the wicked will perish. Proverbs 10:28 (ESV)

 

2. A failure of hope can bring pain:

            12       Hope deferred makes the heart sick,

      but a desire fulfilled is a tree of life. Proverbs 13:12 (ESV)

 

3. It leads to sanctification:

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure. 1 John 3:1–3 (ESV)

4. It draws us to God: “… (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.” Hebrews 7:19 (ESV)

D.        Hope gives strength to persevere:

1.  ”17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.” Hebrews 6:17–20 (ESV)

2. “Let us hold fast the confession of our hope without wavering, for he who promised is faithful.”Hebrews 10:23 (ESV); see, also, Hebrews 3:6, 6:11.

3. A hope rightly set upon the Lord can overcome the deepest depression:

Psalm 42–43 (ESV)

BOOK TWO

42 TO THE CHOIRMASTER. A MASKIL OF THE SONS OF KORAH.

 

            1       As a deer pants for flowing streams,

      so pants my soul for you, O God.

            2       My soul thirsts for God,

      for the living God.

                  When shall I come and appear before God?

            3       My tears have been my food

      day and night,

                  while they say to me all the day long,

      “Where is your God?”

            4       These things I remember,

      as I pour out my soul:

                  how I would go with the throng

      and lead them in procession to the house of God

                  with glad shouts and songs of praise,

      a multitude keeping festival.

 

            5       Why are you cast down, O my soul,

      and why are you in turmoil within me?

                  Hope in God; for I shall again praise him,

      my salvation 6 and my God.

 

                  My soul is cast down within me;

      therefore I remember you

                  from the land of Jordan and of Hermon,

      from Mount Mizar.

            7       Deep calls to deep

      at the roar of your waterfalls;

                  all your breakers and your waves

      have gone over me.

            8       By day the LORD commands his steadfast love,

      and at night his song is with me,

      a prayer to the God of my life.

            9       I say to God, my rock:

      “Why have you forgotten me?

                  Why do I go mourning

      because of the oppression of the enemy?”

            10       As with a deadly wound in my bones,

      my adversaries taunt me,

                  while they say to me all the day long,

      “Where is your God?”

 

            11       Why are you cast down, O my soul,

      and why are you in turmoil within me?

                  Hope in God; for I shall again praise him,

      my salvation and my God.

 

43 Vindicate me, O God, and defend my cause

      against an ungodly people,

                  from the deceitful and unjust man

      deliver me!

            2       For you are the God in whom I take refuge;

      why have you rejected me?

                  Why do I go about mourning

      because of the oppression of the enemy?

 

            3       Send out your light and your truth;

      let them lead me;

                  let them bring me to your holy hill

      and to your dwelling!

            4       Then I will go to the altar of God,

      to God my exceeding joy,

                  and I will praise you with the lyre,

      O God, my God.

 

            5       Why are you cast down, O my soul,

      and why are you in turmoil within me?

                  Hope in God; for I shall again praise him,

      my salvation and my God.

 

And:

            19       Remember my affliction and my wanderings,

      the wormwood and the gall!

            20       My soul continually remembers it

      and is bowed down within me.

            21       But this I call to mind,

      and therefore I have hope:

 

            22       The steadfast love of the LORD never ceases;

      his mercies never come to an end;

            23       they are new every morning;

      great is your faithfulness.

            24       “The LORD is my portion,” says my soul,

      “therefore I will hope in him.” Lamentations 3:19–24 (ESV)

 

4. It is sufficient to withstand attacks:

            12       O God, be not far from me;

      O my God, make haste to help me!

            13       May my accusers be put to shame and consumed;

      with scorn and disgrace may they be covered

      who seek my hurt.

            14       But I will hope continually

      and will praise you yet more and more. Psalm 71:12–14 (ESV)

 

5. Perseverance through trial in hope produces hope:

“5 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” Romans 5:1–5 (ESV)

6. See also Is. 8:17, 59:9; Jer. 31:17; Zech. 9:12; Rom. 4:18; 5:4; Heb. 3:6;

E.        Hope is produced by the Word of God:

1. The Word is an object of hope:

Psalm 119:41–56 (ESV)

 

WAW

 

            41       Let your steadfast love come to me, O LORD,

      your salvation according to your promise;

            42       then shall I have an answer for him who taunts me,

      for I trust in your word.

            43       And take not the word of truth utterly out of my mouth,

      for my hope is in your rules.

            44       I will keep your law continually,

      forever and ever,

            45       and I shall walk in a wide place,

      for I have sought your precepts.

            46       I will also speak of your testimonies before kings

      and shall not be put to shame,

            47       for I find my delight in your commandments,

      which I love.

            48       I will lift up my hands toward your commandments, which I love,

      and I will meditate on your statutes.

 

ZAYIN

 

            49       Remember your word to your servant,

      in which you have made me hope.

            50       This is my comfort in my affliction,

      that your promise gives me life.

            51       The insolent utterly deride me,

      but I do not turn away from your law.

            52       When I think of your rules from of old,

      I take comfort, O LORD.

            53       Hot indignation seizes me because of the wicked,

      who forsake your law.

            54       Your statutes have been my songs

      in the house of my sojourning.

            55       I remember your name in the night, O LORD,

      and keep your law.

            56       This blessing has fallen to me,

      that I have kept your precepts.

 

See also, Psalm 119:, 74, 81, 114, 147; 130:5.

2. The Scripture was given to give us hope: “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” Romans 15:4 (ESV)

3. “Genuine Christian counselors not only accept the counselee’s interest in checking out everything biblically, but (like Paul) encourage it.5 When a Christian counselee sees for himself that his counselor adheres closely to biblical principle, this too brings hope. This hope grows out of the fact that Jehovah is a covenant-keeping God Whose promises are dependable. He is also a God Who cares for the people whom He has saved and made His own (the covenant slogan appears in several forms but always includes the essential elements: “Your God … My people”). In other words, hope, in Christian counseling, is the direct result of one’s salvation.” Jay Edward Adams, A Theology of Christian Counseling : More Than Redemption (Grand Rapids, MI: Ministry Resource Library, 1986), 178–179.

F.         Hope is directed to God’s work in Jesus Christ:

1. His work is given for the broken and bruised:

15 Jesus, aware of this, withdrew from there. And many followed him, and he healed them all 16 and ordered them not to make him known. 17 This was to fulfill what was spoken by the prophet Isaiah:

 

            18       “Behold, my servant whom I have chosen,

      my beloved with whom my soul is well pleased.

                  I will put my Spirit upon him,

      and he will proclaim justice to the Gentiles.

            19       He will not quarrel or cry aloud,

      nor will anyone hear his voice in the streets;

            20       a bruised reed he will not break,

      and a smoldering wick he will not quench,

                  until he brings justice to victory;

            21       and in his name the Gentiles will hope.” Matthew 12:15–21 (ESV); Romans 15:12.

 

Ps. 39:7; 65:5; 71:5; 78:7, 119:66; 130:7; 131:3; Jer. 14;8, 17:13, 50:7; Is. 60:9;

2.        We may suffer for the very purpose of placing our hope in God’s work in Christ:

8 For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. 9 Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. 10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. 2 Corinthians 1:8–10 (ESV)

3. “17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.”1 Peter 1:17–21 (ESV); see, also, Eph. 1:12; Gal. 5:5; 1 Thess. 1:3; 1 Tim. 1:1, 4:10, 5:5; Heb. 6:19.

G.        Hope is of God:

1. He is the “God of Hope”. Rom. 15:13.

2. Hope is a gift of God: “16 Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, 17 comfort your hearts and establish them in every good work and word.” 2 Thessalonians 2:16–17 (ESV)

H.        God is pleased with hope:

            10       His delight is not in the strength of the horse,

      nor his pleasure in the legs of a man,

            11       but the LORD takes pleasure in those who fear him,

      in those who hope in his steadfast love. Psalm 147:10–11 (ESV)

 

 

APPENDIX:

From eDWARD pOLHILL, A Preparation for suffering in an evil day

Chapter IX

The sixth direction for suffering, is a lively hope of eternal life—Hope assures us, that there is another world, that the good things of it exceed those of this, that we have an interest in them—Hope disposes us for them—Hope waits for them unto the end.

The sixth direction is this: if we would be in a fit posture for suffering, we must get a lively hope of eternal life. As our life is a sea, hope is compared to an anchor, which makes us stand steady in a storm; as our life is a warfare, hope is compared to a helmet, which covers the soul in times of danger; as the body liveth spirando, by breathing, so the soul lives sperando, by hoping. A man cannot drown so long as his head is above water; hope lifts up the head, and looks up to the redemption and salvation that is to come in another world in its fulness and perfection. Hope doth three things; it assures good things to come; it disposes us for them; it waits for them unto the end: each of which will, be of singular use to fit us for pious sufferings.

1. Hope assures good things to come: it is called the hope of salvation, (Thes. 5:8); the hope of glory, (Rom. 5:2); the hope of eternal life, (Tit. 1:2), because it assures these things. To this I shall speak in three particulars.

2. Hope assures us that there is another world, called in scripture, The world to come: without this there can be no foundation for pious suffering; no man can freely part with this world unless he be assured of another. “If in this life only we have hope in Christ, we are of all men most miserable,” (1 Cor. 15:19). Miserable indeed, to be persecuted out of one world, and to have never another to go to. If christians were in as dark a case, as the emperor Adrian was, when dying he cried out, “O my poor soul, whither art thou going?” they could be in no rational capacity of suffering; but hope assures them, that there is another world, where things are administered in a different manner than they are here in this. Here good men bear the cross—there they wear the crown; here they are black with reproaches—there they shine as the sun; here they are tossed at sea—there they enter into rest; here they drink of the bitter cup—there of the rivers of pleasure above; here they are in the bloody hands of men—there in the arms of a gracious God. Hope is sure, that these things are so: God’s promises secure them; and, that we might have strong consolation, God’s oath is superadded also: our Saviour hath sealed up the truth of them with his own blood, and we may venture our dearest lives upon them. Hence it is, that hope is said to be the anchor of the soul, sure and steadfast, entering into that within the veil, (Heb. 6:19). Other anchors may break, but this will never fail; other anchors are fastened in this world, but this enters into that within the veil, and fixes itself in the unmoveable heaven; and in respect thereof, christians become in some measure unmoveable in the midst of all the storms here below. St. Cyprian saith of the Christians in his time, that their faith and hope did stand unmoveable and unshaken, inter ipsas seculi ruinas, among the ruins of the world. When the excelled Melancthon was threatened by his enemies, that they would not leave him a footstep in Germany, he replied, That he should have one in heaven: in like manner, when a poor persecuted Christian is ready to be cast out of this world, he may comfort himself with this, that he hath another to go to, where he shall have better usage, and a reward for his sufferings.

3. Hope assures us, that the good things of the world to come do incomparably exceed the things of this world. If the things of this world were the better, no man would leave better for worse: nay, if they were but equal, no man would part with that in possession for that in expectation: but hope assures us that the good things of the world to come do far transcend those that are in this world. The mansions in glory are better than the houses of clay; the incorruptible inheritance exceeds a fading one; eternal life is much more precious than temporal; the crowns of immortality above outshine all the titles of honor here below; the pure rivers of pleasure in heaven are far sweeter than the delights on earth; the fruition of God (who is the supreme good, centre of souls, Sabbath of rest, and fountain of blessedness,) cannot but be infinitely beyond the enjoyment of creatures. A good assurance, that these things are so, will dispose us to part with the lesser concerns here below, that we may enjoy the greater that are above. We read of some worthies that took joyfully the spoiling of their goods, because they had in heaven a better and enduring substance. (Heb. 10:34.) And again, of some, that would not accept deliverance, because they would obtain a better resurrection. (Heb. 11:35.) Shadows and trifles were to be parted with, rather than massy and durable felicity; the bubble or vapour of a transitory life was to be let go, rather than an everlasting one. When in the persecution under Dioclesian, the martyrs were asked, What made them bear such torments; and what they expected after all their sufferings? They made this answer: That they did hope for those good things which eye hath not seen, nor ear heard, neither have entered into the heart of man, which God hath prepared for them that love him. We see what bore up their spirits in their sufferings; let us labour to have a high sense of the excellencies of the world to come, that, if need be, we may part with all for it.

4. Hope assures our interest in the good things of the world to come: and here two things are to be noted; the one is this, hope, in its initial existence assures our interest in them fundamentally; he that hath a true lively hope of them hath a real interest in them; every right grace touches upon heaven, and gives a right to it; but hope doth it in a kind of peculiar way; it enters in within the veil, and in a sort takes possession of the other world. As the ship is at land in its anchor, so the soul is in heaven in its hope; and he that hath a true interest there will not part with it in a time of suffering: the anchor being in heaven, and fastened in the unmoveable felicity there, will hold out in a storm. Such an one will reckon, as St. Paul did, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Rom. 8:18.) Or, if a comparison be made, the sufferings in respect of the glory, will be but as a drop of wormwood, to a vast sea of infinite sweetness. The other thing is this: hope in its full stature assures our interest in the good things to come sensibly; he that hath a plerophory of hope, certainly knows that he hath an interest in them. “We know that we have passed from death to life,” saith St. John. (1 John 3:14.) As if the apostle had said, we are in the borders of heaven, and we know it, as it were, sensibly, as we do our passage from one place to another. Holy Job saith, “I know that my Redeemer liveth; and, maugre all the worms, in my flesh I shall see God.” (Job 19:25, 26.) He was sure of the bliss-making vision, and could look through the dust to immortality. Such a full hope ushers in a kind of paradise into the soul, and admirably fits it to bear sufferings; the internal suavity is able to sweeten any outward condition. The learned Rivet, at his dying hour, broke forth into these words: Expecto, credo, persevero, dimoveri nequeo, Dei spiritus meo spiritui testatur, me esse ex filiis suis, rem ineffabilem! I expect, believe, persevere, cannot be moved; God’s spirit witnesses to mine, that I am one of his children; O ineffable love! Let us labour to have, not only a lively hope, that we may have a title to heaven, but a full hope that we may know our title to it. This will be a high cordial in an evil day, and make us able, whatever the sufferings be, to go on triumphantly and with full sails to heaven.

5. Hope doth not only assure the good things to come, but disposes us for them. Hope is not an idle dream or notion, but it is an active and lively thing; it doth not merely look to the glory above, but puts the soul into a posture for it; every one, that hath in him the nope of so great a thing as the seeing the blessed God is, purifieth himself, even as he is pure, (1 John 3:3). He knows darkness cannot have communion with light; unclean eyes cannot be opened in so pure a place as heaven is; the earthly heart is too gross to be in the region of holy spirits; he that drowns himself in sensual pleasures is not meet to drink of the pure rivers that are above. Malicious spirits cannot be capable of dwelling there, where infinite love opens itself in all its sweetness. The false-hearted hypocrite can never be admitted to see truth in the original, nor the evil man to drink goodness at the fountain-head. He, therefore, that hath a right hope of being with God in heaven, will purify himself for such a high estate; he will labour to have more of the light of faith to fit him for that of vision; to have more purity of heart, to make him meet to see the Holy One; to have more of heaven in his affections, to prepare him for that blessed region; to have more spiritual delight here, that he may be capable of entering into the joy of his Lord hereafter; to have his heart more filled with holy love, that he may be in an apt posture for the rich effusions of love in heaven; to have more truth and goodness in his heart, that he may be the more ready to enjoy the fountain and fullness of both, I mean, the blessed God, who is all in all. Thus this lively hope makes a man meet for heaven, and in so doing, it makes him meet for those sufferings that lie in his way thither. That purity, which disposes him to enjoy God in heaven, doth also dispose him to suffer for him on earth; and the greater disposition is to heaven, the centre of blessedness, the stronger will the motion be to break through all difficulties that are in the passage thereunto. Let us therefore get a purifying hope, that we may be fit for the cross.

6. Hope doth not only dispose us for the good things to come, but it waits for them unto the end. Hope is a waiting grace, it makes a christian’s life to be a perpetual waiting: “All the days of my appointed time will I wait, till my change come,” saith Job, (chap. 14:14). Job had many changes, but he waited for that great one, which should bring him into a state of unchangeable happiness. Whatever holy men are a doing, still they are in a waiting posture. When Jacob was blessing his sons, he did not forget this, but broke out in a sudden sweet ejaculation, “I have waited for thy salvation, O Lord!” (Gen. 49:18). Hope makes christians to wait for the good things to come at all times, but in a special manner in time of sufferings: St. Paul, speaking first of the suffering saints, and then of the groaning world, expresseth himself thus; “We ourselves also, which have the first-fruits of the Spirit, groan within ourselves, waiting for the adoption, the redemption of our body, for we are saved by hope,” (Rom. 8:23, 24). Here we may observe the true state and posture of the saints; afflictions make them groan, but the divine hope, the first-fruits of the Spirit, make them wait for a better world, in which adoption and redemption shall have their complete perfection: a christian in afflictions being tormented in this world, will wait for a better. The martyr Agatha, having her breasts cruelly cut off for religion, told the persecutor, That yet she had two breasts remaining, such as he could not touch; the one of faith, the other of hope; which afforded her great comforts in her torments. Faith adheres to the promise, hope waits for the good things promised; both strengthen in a day of trial. It is the very nature of divine hope to wait for the good things to come: when the sun of prosperity shines, it waits in a way of obedience; “Lord, I have hoped for thy salvation, and do thy commandments,” saith David, (Ps. 119:166). He waited in a way of obedience to God’s commands. And when the storm of persecution comes, it waits in a way of patience. Hence the apostle speaks of the patience of hope, (1 Thess. 1:3). That hope, which in prosperity waited in a way of obedience, will in adversity wait in a way of patience: hope would have the christian to be always waiting for the upper world; but when the cross comes, it presseth upon him more vehemently, and will speak after this manner to him; What, hast thou waited for the great reward in heaven in duties and ordinances, and wilt thou not wait for it in sufferings, too? Heaven is the same still, and sufferings are not worthy to be compared with it: do but suffer a little, and thou shalt be there. When the martyr Ananias, in the Persian persecution, seemed to tremble at the approaching cross, Pusices spake thus to him; “Paulisper, O senex, oculos claude, nam statim lumen Dei videbis;” shut thine eyes a little, O old man, and immediately thou shalt see the light of God. Excellent is that of the apostle; “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal,” (2 Cor. 4:17, 18). Here it is observable, affliction is light and momentary, but glory is a weight and eternal, there is no proportion between them: if by hope we look at the invisible and eternal things, his will support our hearts, that it is but a little short suffering, and we shall be in heavenly bliss for ever: let us therefore labour after a waiting hope, that we may patiently bear the cross.

 

[1] Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 40.

[2] Jay Edward Adams, Competent to Counsel: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resources Library, 1986), 137–139.

5 Of course, some counselees misuse this privilege. One example is the “professional counselee” (cf. Manual, pp. 298ff.).

G. Campbell Morgan: The first step of discipleship

10 Wednesday Apr 2013

Posted by in 2 Thessalonians, Discipleship, G. Campbell Morgan, Matthew

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Sin, ultimately, is a matter of not loving God: Sin is the violation of the law of God (1 John 3:4). The law of God is to love God with all our heart, soul, mind and strength and to love our neighbour as ourselves (Mark 12:29-31). Paul explains that love fulfils the law (Romans 13:8). Thus, at its heart is the rejection of the love of God.

Paul refers to those who will perish in judgment as those who “refused to love the truth and so be saved” (2 Thessalonians 3:10). They are those “who do not know God and those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:8).  Their judgment is “to suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).

The Scripture certainly does require faith as a perquisite to salvation (Ephesians 2:8). But note that faith does not save – it is grace that saves. Faith is means by which one acquires and receives the grace of God. Grace is the saving love of God.  It is the loyal love of God which the Bible so often commends:

He will send from heaven and save me; he will put to shame him who tramples on me. Selah God will send out his steadfast love and his faithfulness! Psalm 57:3 (ESV)

Therefore, discipleship – following after Jesus – cannot begin until the problem of has been remedied. No amount of knowledge about Jesus can constitute actual discipleship, because it is not to know about Jesus but to know Jesus that matters.  Those rejected by the Lord at judgment apparently know quite a bit about him, but he rejects them with the words, “I never knew you” (Matthew 7:23).

Thus, discipleship cannot begin until the relationship comes into existence. There can be no true saving relationship between Jesus and a potential disciple, until the Lord has removed the charge and brought reconciliation (Romans 5:1).

Discipleship must begin at the beginning. Jesus first lists baptism – the entrance into the Christian life – when commands discipleship.

One cannot begin to follow Jesus, until one renounces all to follow him. Jay Adams explains that biblical counselling must first confirm true saving faith:

The counselor will find it necessary not only to reassure Christians that the possibility of change is great, but also from time to time he may find it necessary to challenge the reality of the faith of a counselee who steadfastly denies such a possibility. Genuine Christians at length will recognize the possibilities for radical change in Christ; spurious Christians cannot.

Paul’s exhortations to be what you are have meaning and potential only to those who already are what they may be. Only those who legitimately can “consider” themselves dead to sin, alive to God, risen with Christ and “in Christ” know what they must become. Moreover, only such persons, who by virtue of their relationship to the living Christ (who in the person of the Holy Spirit indwells them), have the power to become what they are. That is why evangelism is a prerequisite to the counseling of unbeliever

Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 163.

And thus it is here – at the beginning of the new life – that Morgan notes the first step of discipleship.  Of particular importance is to note how Morgan distinguishes two aspects of the remedy: first, God removes the guilt. Second, he cleanses the soul from sin:

The first is the establishment of those relations which make it possible for Him to teach and for us to be taught. The question of sin must be dealt with, and that which results from sin—our inability to understand the teaching. Christ never becomes a teacher to those who are living in sin. Sin as actual transgression in the past, must be pardoned, and sin as a principle of revolution within must be cleansed. So before He unfolds one word of the Divine law of life, or reveals in any particular the line of progress, He deals with this twofold aspect of sin. To the soul judging past sin, by confessing it and turning from it, He dispenses forgiveness, pronouncing His priestly absolution by virtue of His own atonement on the Cross. To the soul yielded to Him absolutely and unreservedly, consenting to the death of self, He gives the blessing of cleansing from sin. This statement of His dealing with us is not intended to mark an order of procedure from pardon to cleansing. It is rather the declaration of the twofold aspect of the first work of Christ for His disciples, the bestowment of the initial blessing.

George Campbell Morgan.  Discipleship.

Some Comments on Ecclesiastes 5:1-7

05 Monday Nov 2012

Posted by in Ecclesiastes, Jay Adams, Obedience, Vows

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The penalty for flippant vowing is ominous, to say the least (Joshua 9:18-20). Qohelth repeats his concerns about fools speaking to their own destruction and 10:12-13. Fredricks, 142
Our relationship with God is not a hobby. It is not a tepid investment with moderate gains or losses. Recreational religiosity, lukewarm commitment and simple sipping of the deep spiritual substance of our privilege relationship with him can lead to a violent reaction from God (Revelation 3:16). Daniel Fredricks, 144

Do not rush to the place of worship thoughtlessly, or because it is the fashion to go frequently, but consider the nature of the place and my purpose in going. Barton, 122

6(7) Once again, we have the Association of dreams and many words. Perhaps the point of comparison is fantasy. Dreams are out of touch with reality, and so, argues Qohelet are many words in a cultic setting. Qohelet encourages his hearers away from a familiarity with God and toward a relationship characterized by fear.) Longman 155

Hengstenberg’s commentary on Ecclesiastes:

The words, “keep thy feet,” show us that the going to the house of God is a serious matter, which had better be omitted if not done are right spirit. … The essential thing is of course to preserve the heart, but the posture of the heart is represented and revealed the matter of going. 134
verse two. From the same want of living fear of God which was at the root of the offering of soulless sacrifices, arose also the use of many words in prayer and a lightness and frivolity in making vows…. Whoever properly takes to heart that God is in heaven and we upon the earth, will be sparing in his words, will say nothing which has not the fullest inward truth, which does not come from the deepest depths of the heart; will be circumspect in his vows, knowing nothing which he cannot, or does not intend to pay. The most egregious violation of the reverence we owe to God, the most guilty disregard of the fact that God is in heaven, and we on the Earth, that he is rich and we poor, but he is almighty and we the powerless, is not to pray at all, remain entirely dumb towards him in whose hands are the souls of all the living. The admonition, “let thy words be few,” is not meant to set limits to the glow and fired devotion. It is directed not against the inward the devout, but against the superficially religious, who fancy that in the multitude of their words they have an equivalent for the devotion they lack. Mark 12:40, Matthew 6:7-8.

Jay Adams, The Christian Counselor’s Commentary, Ecclesiastes:

One of the traits of the stupid counselee is that he doesn’t know that he is doing evil. He needs to be informed. But will he listen? Obviously, if you were to draw near to listen to God’s appointed teachers today, he would blunder less. The stupid Temple worshipers suppose that the physical sacrifice was all that was necessary….50
Their hearts are not right before God. Why? Because they do not listen. They will go through any procedure or process and rote fashion, but there is nothing behind it. They are involved in this sort of works righteousness rather the living by faith. Faith, to be true to the Bible, begins with understanding and knowledge. It proceeds with action that at every point is parallel to the inner heart commitment. 50
There are counselee’s who, instead of listening when you attempt to teach them God’s will from the Bible, want to tell you everything. They do not know what they’re talking about, but they talk. There were times to read these verses to such people. God isn’t interested in their promises when they are made so lightly. 51

William Barrick, Ecclesiastes
Listening presupposes a spoken word. Therefore, the worshipers should come to hear God’s Word spoken by God Himself or by His chosen spokesman. Listening alone, however, does not exhaust the intent of the text. As Kelly points out, ‘To listen is to obey. To state the matter thus is to specify who was to have authority over man’s life. Is to be God, and God alone.” Listening and obeying [to] the Word of God takes place only through submission to Him as the Sovereign Lord of one’s life. ‘Draw near to listen’ echoes ‘Go near and hear’ in Deuteronomy 5 to 7, which specifically identifies God as the speaker and the commitment of the hearer to do it” (88).
Wisdom literature warns against hasty words and actions Ecclesiastes 7:9, 8:3; Proverbs 10:19, 20:21, 21:5, 25:8, 28:20, 28:22, 29:20, Psalm 115:3
The dream might be nothing more than’daydreams, reducing worship to verbal doodling,’ according to Gary Kittner. 91

Parallel texts on “envy” in Ecclesiastes 4:4 Part 2

03 Wednesday Oct 2012

Posted by in Biblical Counseling, Ecclesiastes, Jay Adams

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The piel of the related verb provides a few additional examples of such an emotion:

Pielקִנֵּא—(1) to be jealous (from the redness with which the face is suffused); followed by an acc. of the wife, Num. 5:14; followed by בְּ of a woman who is a rival, Gen. 30:1. Causat. i.q. Hiphil, to excite any one’s jealousy and anger, followed by בְּ with anything, Deu. 32:21; 1 Ki. 14:22.

(2) to envy any one, followed by בְּ of pers. Gen. 37:11; Ps. 37:1; 73:3; Pro. 23:17; 24:1, 19; followed by an acc. Gen. 26:14; Isa. 11:13; followed by לְ Ps. 106:16.

(3) to burn with zeal for any person or thing (ζηλόω).—(a) followed by לְ to be zealous for any one’s cause (eifern für jem.), Num. 25:11, 13; 2 Sam. 21:2; 1 Ki. 19:10.—(b) to envy any one; followed by בְּ Prov. 3:31.

Hiphil, causat., to excite jealousy (see Piel No. 1), Deut. 32:16, 21; Ps. 78:58.

Derivatives, קַנָּא, קַנּוֹא, קִנְאה.

 

Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Bible Software, 2003), 734-35.

The uses of the verb read:

Human envy and jealousy:

Gen 26:14

 

וַֽיְהִי־ל֤וֹ מִקְנֵה־צֹאן֙ וּמִקְנֵ֣ה בָקָ֔ר וַעֲבֻדָּ֖ה רַבָּ֑ה וַיְקַנְא֥וּ אֹת֖וֹ פְּלִשְׁתִּֽים׃

 

He had possessions of flocks and herds and many servants, so that the Philistines envied him.

 

Gen 30:1

 

וַתֵּ֣רֶא רָחֵ֗ל כִּ֣י לֹ֤א יָֽלְדָה֙ לְיַעֲקֹ֔ב וַתְּקַנֵּ֥א רָחֵ֖ל בַּאֲחֹתָ֑הּ וַתֹּ֤אמֶר אֶֽל־יַעֲקֹב֙ הָֽבָה־לִּ֣י בָנִ֔ים וְאִם־אַ֖יִן מֵתָ֥ה אָנֹֽכִי׃

 

When Rachel saw that she bore Jacob no children, she envied her sister. She said to Jacob, “Give me children, or I shall die!”

 

Gen 37:11

 

וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃

 

And his brothers were jealous of him, but his father kept the saying in mind.

 

Num 5:14

 

וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אֹו־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה׃

 

and if the spirit of jealousy comes over him and he is jealous of his wife who has defiled herself, or if the spirit of jealousy comes over him and he is jealous of his wife, though she has not defiled herself,

 

Num 5:30

 

א֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת׃

 

or when the spirit of jealousy comes over a man and he is jealous of his wife. Then he shall set the woman before the Lord, and the priest shall carry out for her all this law.

 

 

Ps 37:1

 

לְדָוִ֨ד׀ אַל־תִּתְחַ֥ר בַּמְּרֵעִ֑ים אַל־תְּ֝קַנֵּ֗א בְּעֹשֵׂ֥י עַוְלָֽה׃

 

Of David. Fret not yourself because of evildoers; be not envious of wrongdoers!

 

Ps 73:3

 

כִּֽי־קִ֭נֵּאתִי בַּֽהוֹלְלִ֑ים שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה׃

 

For I was envious of the arrogant when I saw the prosperity of the wicked.

 

 

 

 

Ps 106:16

 

וַיְקַנְא֣וּ לְ֭מֹשֶׁה בַּֽמַּחֲנֶ֑ה לְ֝אַהֲרֹ֗ן קְד֣וֹשׁ יְהוָֽה׃

 

When men in the camp were jealous of Moses and Aaron, the holy one of the Lord,

 

Prov 3:31

 

אַל־תְּ֭קַנֵּא בְּאִ֣ישׁ חָמָ֑ס וְאַל־תִּ֝בְחַ֗ר בְּכָל־דְּרָכָֽיו׃

 

Do not envy a man of violence and do not choose any of his ways,

 

Prov 23:17

 

אַל־יְקַנֵּ֣א לִ֭בְּךָ בַּֽחַטָּאִ֑ים כִּ֥י אִם־בְּיִרְאַת־יְ֝הוָ֗ה כָּל־הַיּֽוֹם׃

 

Let not your heart envy sinners, but continue in the fear of the Lord all the day.

 

Prov 24:1

 

אַל־תְּ֭קַנֵּא בְּאַנְשֵׁ֣י רָעָ֑ה וְאַל־ תִּ֝תְ֯אָ֗ו לִהְי֥וֹת אִתָּֽם׃

 

Be not envious of evil men, nor desire to be with them,

 

Prov 24:19

 

אַל־תִּתְחַ֥ר בַּמְּרֵעִ֑ים אַל־תְּ֝קַנֵּ֗א בָּרְשָׁעִֽים׃

 

Fret not yourself because of evildoers, and be not envious of the wicked,

 

[I have not included any verses entailing either one’s jealousy for the Lord (or the things of the Lord) or the Lord’s jealousy for his people. Longman, “There is no doubt a positive side to jealousy, but only in terms of two relationships: the divine-human …and the marriage relationship. …These are the only two relationships that allow, indeed require, exclusivity. Jealousy is to be eschewed in all other relationships ….”  (Ecclesiastes, 137).]

The first three examples demonstrate the envy of those against the one favored by God. First, the people of Gerar are envious of Isaac (Gen. 26:14). Rachel is envious of the Lord blessing Leah with children (Gen. 30:1,  and see 29:31, “Now the Lord saw that Leah was unloved, and he opened her womb”). Joseph was envied by his brothers: Genesis 37:11.

The Psalms provide some interesting commentary.  In Psalm 37:1 David warns that we must not envy evildoers. Evil doers apparently have received some blessing from God, but this blessing is illusory:

1 Fret not yourself because of evildoers; be not envious of wrongdoers! 2 For they will soon fade like the grass and wither like the green herb. Psalm 37:1–2 (ESV)

In Psalm 73, Asaph mistakenly envies the evildoear (73:3), until he also learns that they are actually under the judgment of God (73:17-18). The Proverbs warn against envy of the evildoer:

19 Fret not yourself because of evildoers, and be not envious of the wicked, 20 for the evil man has no future; the lamp of the wicked will be put out. Proverbs 24:19–20 (ESV)

The passage of Ecclesiastes thus provides within it the basis for passing beyond envy: First, God is sovereign over all things (3:11 & 14). Second, human justice is necessarily fallible (3:16). Third, God will judge (3:17). Fourth, we should take pleasure in what God has given to us (3:12-13).

Jay Adams advises, “The thing to do when you discover envy is to probe to see if the counselee is focused on this world and this life rather than on God. If God is his goal and it is for eternity that he is living then there should be little or no envy over things that others acquire” (Life Under the Son).

Proverbs 23:17 succinctly explains:

Let not your heart envy sinners, but continue in the fear of the Lord all the day. 

The Biblical Counseling Movement After Adams.2a

26 Thursday Jul 2012

Posted by in Biblical Counseling, Church History, J.C. Ryle, Jay Adams, Preaching

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In Chapter 1, “The Birth of the Biblical Counseling Movement,” Lambert traces first the decline of pastoral counseling and the revitalization of counseling which took place with Jay Adams.  However, before he traces the history of decline and revival, Lambert establishes the fact that counseling is a primary activity of Christian ministry, “The fact is that counseling is ministry, and ministry is counseling.”

It is still a common position that counseling is not an integral part of the church’s work. I have received referrals by pastors of other congregations because they “don’t counsel”.  Typically, counseling is set off apart from preaching. A note by J.C. Ryle in his book Christians Leaders of the Last Century, 1869 concerning William Romaine oddly exhibits the falsity of the distinction between preaching and counsel:

He was not perhaps what would be called now-a-days a “genial” man. He was “naturally close and reserved,” says Cadogan, “irritable to a certain degree, short and quick in his replies, and frequently mistaken as being rude and morose where he meant nothing of the kind. Had he paid more attention than he did to the various distresses of soul and body which were brought before him, he would have had no time left for reading, meditation, and prayer, and, in short, for what every man must attend to in private who would be useful in public. It was not uncommon for him to tell those who came to him with cases of conscience and questions of spiritual concern that he said all he had to say in the pulpit. Thus people might be hurt for the moment by such a dismissal, but they had only to attend to preaching, and they soon found that their difficulties had impressed as well as themselves; that they had been submitted to God, and that they had been the subject of his serious and affectionate consideration.”

Page 169 of the edition on Google books. This quotation may seem to give solace to those who will not counsel, but it actually does the opposite. While Romaine did not take many (if any) into private meeting, he did counsel public. The sermon and the private counsel are both one and the same: Both are elements of the same discipleship:

I realized that there was no arbitrary distinction between the public ministry of the Word in preaching and the personal ministry of the Word in counseling. I realized that being a faithful pastor and preacher meant also being a faithful counselor.

Biblical Counseling Movement, 24.

If this is true, then how did pastoral counseling fall into decline?  Lambert lays out nine historical events and trends which conspired to finally squash most pastors out of counseling.  Read the book to get the entire history. 

One element which I wish to underscore was revivalism.  I have nothing but good to say concerning the Holy Spirit bringing many to salvation and many to an increase in sanctification.  Moreover, one of my great heroes, Jonathan Edwards, was a great champion of revivals. How then could a revival adversely affect pastoral ministry?

Revival, historically seen to be a unilateral work of God, had given way to revivalism, which was seen as based on the engineering of people.

Biblical Counseling Movement, 29. Lambert identifies two significant elements of revivalism: drawing a crowd and obtaining “conversions.”  While nothing is wrong with either element, per se, the effects upo the church have been negative.

In addition to the elements discussed by Lambert, I wish to add the following consideration. The emotional appeal and the dictated “sinner’s prayer” both have the effect of making “conversion” an instantaneous, emotionally driven event which requires little thought or commitment. In such an environment, the dedicated involvement of both counselor and counselee (I don’t really like the word “counselee” because it fails to emphasize the familial nature of counseling, we are brothers and sisters), seems foreign.

I remember meeting with a man who was suffering from the effects of another’s sin. He was in the circumstance of needing to forgive someone who had grossly betrayed him. He asked me, When you are telling people about Jesus, do you tell them it is going to be this difficult to be a Christian? Jesus himself said to count the cost (Luke 14:25-33).

At the outset, revivalism can easily convey the idea that conversion makes one’s life easier and safer. Counseling deals with the fact that life is filled with “fiery trials”. Revivalism offers instant ease (all too often).

Moreover, ministry effectiveness becomes measured by size and “conversions”.  While conversion is necessary it is merely the first step of discipleship. Indeed, when one “converts” as the result of a band playing an emotional song and a preacher making an emotional plea and the friend tugging at the sleeve, has there been a conversion at all?

A point by Keith Green is appropriate here (read the whole thing):

The Sinner’s Prayer. Can you also try and imagine this scene where Jesus is leading some new “disciples” in the “sinner’s prayer”?

“Wow! There are so many that came forward for salvation tonight!” (The multitude applauds.) “Now, it is very simple. You just repeat this little prayer after Me, and then you’re a Christian! Now it doesn’t really matter whether you fully understand the prayer . . . it works just the same. Now ready? Repeat after Me… ‘Dear Jesus… Come into my heart…'”and so on …

As you can see, when we try to picture Jesus Himself using our modern methods of evangelism, it seems completely foolish. I think this is a very good test for any method. “Could I see Jesus doing this?” or “Could I see Jesus preaching or teaching this?” Since the Bible tells us, “Walk in the manner that He walked” (I John 2:6), we should always try to compare our actions and message to the Master’s.

It is obvious that there is no “set” sinner’s prayer. There are many variations, with different lengths, different wordings, different endings, etc., but the contents are usually the same. The prayer usually includes phrases like, “Dear Jesus,” “Come into my heart,” “I admit I have sinned” (at least the better ones contain this last statement – there are some who do not even like to mention sin in their “sinner’s prayer”), “Fill me with Your Spirit,” “In Jesus’ name. Amen.” Extremely harmless . . . nothing wrong with a prayer like that, right? Wrong! It isn’t the wording that’s important, it’s the state of heart of the one saying it.

I believe that a true “sinner’s prayer” will gush out of anyone who is truly seeking God and is tired of being enslaved to sin. (Matt. 5:6) The very act of “leading someone in a prayer” is utterly ridiculous. You will find nothing even remotely like it in the Bible, or among the writings and biographies of those in Church history. It completely savors of crowd and peer pressure tactics, and (please forgive me) brainwashing techniques. I do not believe that Jesus wants to have His disciples “repeat after Me,” I believe He wants them to follow after Him!

“What’s Wrong With the Gospel?” http://www.revival-library.org/leadership/sp_green_whats.php

The Biblical Counseling Movement After Adams.1

25 Wednesday Jul 2012

Posted by in Biblical Counseling, Church History, David Powlison, Jay Adams

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Quick take: The book is excellent. It does far more than chronicle the biblical counseling movement beginning with Adams (although it does that very well). The book provides an oversight as to some distinctives of biblical counseling both at the time of Adams and as it has advanced.  In the final portion of the book, Lambert lays out areas in which the biblical counseling movement must advance. His discussion of idolatry as a meme in biblical counseling was especially useful. 

The Forward:

David Powlison writes the forward to the text. He exhorts biblical counselors to seek to improve and to teach others to counsel.  In this exhortation, he forwards many useful points for the advancement of counseling as a discipline and ministry (you’ll have to read the book to follow his argument).  In the midst of laying out a general scheme, he makes some useful observations about the nature of counseling.

Counseling takes place in the context of “intentional, life-transforming discipleship” (13). When Christians forget that counseling is merely an intensive aspect of discipleship, we miss the heart of what happens in counseling. We are not psychotherapists, but brothers and sisters who willing involve ourselves in the life and difficulties of those whom we love.[1] Powlison writes, “Perhaps the most accurate synonym for counseling is wise love” (16). We are to convey biblical wisdom to those in need of love and care.

The word “wise” is important here. If some people wrongly think of counseling as a mere professional occupation, like a lawyer dispensing tax  advice, we miss the point of love. But many who wish to demonstrate “love” to a fellow, fail to take the time to gain sufficient wisdom to dispense.  Powlison notes, “We should become the best – careful, helpful, practical. But more often than not, we have been poor and foolish, rigid or inept” (13).

Many persons want to “counsel” without taking the time to painstaking understand both the Bible and their fellows.  Dr. John Street rightly refers to the work of biblical counseling as “expositional counseling”; that is, we exposit the Scripture to another.

When we consider the matter in this light, it is apparent that we must be careful whom we permit to engage in the work of diligently teaching often difficult truth — difficult to understand and difficult to apply. Often times, the hurting brother or sister has particular difficulty in seeing and grasping the truth, which makes the need for skill in instruction even more difficult. As in all teaching offices of the church, care must be in designating counselors.

Powlison notes that one way to weight a counselor is whether you would permit a family member to receive such counsel.  When referring to a particular lawyer, I noted that I had referred my mother to this same lawyer. Would I refer my mother to the same counselor?

In short, we must not expect less diligence and gifting when it comes to counseling than when it comes to other teaching within the congregation of believers.  While all believers are called to exercise their gifts and to love, not all believers are called upon formally instruct.  Identifying and training such persons to exercise both wisdom & love must an aspect of a well-functioning church.

 

 

 

[1] It is for this reason that biblical counseling is best performed within the church. Adams writing states, “Counseling may not be set up as a life calling on a free-lance basis; all such counseling ought to be done as a function of the church, utilizing its authority and resources.”  This is consonant with the command of Christ: “Go … make disciples … .teaching them to observe all that I have commanded you” (Matt. 28-19-20). The command to make disciples is the function of the Church.

The counselor teaches another believer to observe what Christ has commanded: “That is not conversion alone; it is discipleship. If Christ says anything in this passage [Matt. 28:19-20], it is that the church is an educational institution. The church is a school. Students matriculate by baptism (that word means, literally, ‘uniting’ or ‘joining’), learn from Him (Matt. 11:29) from that day on, and are expected to translate His truth into life (‘teaching them to observe’). Converts come into Christ’s school (the church) precisely for this reason: to learn to do ‘all’ that He commanded.”

In the church, God has given gifts to each believer so that they can in turn “build up the body of Christ” (Eph. 4:12-13). The church is the place in which people are trained to present every believer to God “mature in Christ” (Col. 1:28). All of the commands given in the New Testament Epistles are written to churches and/or church leaders (for the administration of the church). Even private letter such as 3 John presuppose the existence of the church. The command to instruct one-another was written to believers working together within a local church (Rom. 15:14).

Counsel Before the Fall

21 Thursday Jun 2012

Posted by in Biblical Counseling, Genesis, Jay Adams

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Indeed, it is the very reason why remedial counseling exists (remember, man was made as a creature whose welfare was dependent—even before Adam’s sin—on God’s directive, guiding and preventive counsel. He received such counsel in the garden and benefited from it by the fellowship and communication that it established with God. Human life depends upon God’s Word). Counsel per se was always needed.

Jay Edward Adams, A Theology of Christian Counseling : More Than Redemption (Grand Rapids, MI: Ministry Resource Library, 1986), 139.

Jay Adams on Imitation

09 Saturday Jun 2012

Posted by in Biblical Counseling, Discipleship, Jay Adams

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In 2 Thessalonians 3, Paul raised the question of discipline. There were Christians in Thessalonica who, because they had heard (wrongly) that the second coming of Christ was imminent, thought that they could abandon their work. They then went about as busybodies, eating and sponging off others. Paul called their conduct “unruly” (or, literally, “undisciplined”). Paul said, therefore,

We command you, brethren, in the name of our Lord Jesus Christ, that ye keep aloof (or withdraw) from every brother who leads an unruly life.

The word translated “unruly,” means a disorderly kind of life, a life without order or arrangement. Inherent in the word are the ideas of being “out of rank,” “out of place,” or “out of order.” Their congregation was like a column of soldiers with some marching out of step. Paul attacked the problem directly, declaring that every brother who leads an unordered life which is “not according to the tradition which he received from us,” should be avoided. It is evident that even in that short visit at Thessalonica, Paul had thoroughly discussed the importance of leading an orderly disciplined life. When he said, “For you yourselves know,” Paul meant, “we taught you this; you received it as a tradition (something handed over) from us.”
But Paul also said,

You yourselves know how you ought to follow our example: because we did not act in an undisciplined manner among you.

In that verse Paul used the same term. He said, “We did not live a disorderly life in your midst. Therefore you ought to follow our example.” Paul frequently stressed the importance of modeling, or a good example, in learning how to structure living. The importance of showing others how to obey God’s commandments through example cannot be stressed too strongly. Role play may also be one valid means of extending the principle that scriptural discipline may be taught by example. (Elsewhere role play as rehearsal has been discussed.) Thus Paul called his readers not only to remember the words that he spoke, but also to recall the kind of life that he and his associates lived among them. Often principles can be most permanently and most vividly impressed upon others by means of example. Reference to example was not something unusual for Paul. Paul frequently used his own behavior as an example for others. This is apparent in passages like the fourth chapter of Philippians. There Paul directed his readers not only to pray and concentrate upon the things that were honorable, right, pure, lovely, and of good repute, but he continued:

The things you have learned and received and heard and seen in me, practice these things: and the God of peace shall be with you ( Philippians 4:9).

In the previous chapter of the same letter, he had already said,

Brethren, join in following my example, and observe those who walk according to the pattern that you have in us ( Philippians 3:17).

Paul considered his own life a model for new Christians. This emphasis is not limited to Philippians or to the passage in II Thessalonians; Paul also expressed the same thought in several other places. For instance, in 1 Corinthians 4:16 he wrote, “I exhort you therefore, be imitators of me.”
Paul also mentioned modeling when he said, “You also become imitators” (1 Thessalonians 1:6). The Greek term “imitator” is the same word from which the English word mimic comes. He wrote, “You became imitators of us and of the Lord.” They learned, it seems, how to imitate the Lord by imitating what Paul was doing in imitation of the Lord. Then Paul commended them for becoming models. After they learned how to imitate Paul in imitating the Lord, they themselves became examples for others; “You became an example to all the believers in Macedonia and in Achaia” (1 Thess. 1:7).
Peter similarly advised the elders of the church to which he was writing not only to “shepherd the flock of God,” but without lording it over those allotted to their charge, to prove themselves to be “examples to the flock” (1 Peter 5:3). The word used by Peter was tupoi (“types”). Elders are to be types or patterns for their flocks. The idea of the model runs throughout the New Testament.1
This idea of modeling also occurs in John’s writings, as well as in Peter’s and Paul’s. In 3 John 11, John’s words show that he assumed that imitation will take place. He says, “Beloved, do not imitate what is evil, but what is good.” He said, in effect,

You’re going to imitate. You can’t help imitating. As a child you learned how to imitate, and throughout life you are going to continue to imitate others. So make your imitation consciously purposeful and be sure that you imitate that which is good.

 

Jay Edward Adams, Competent to Counsel : Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resources Library, 1986), 177-79.