COUNSELING CGCM 1700

COUNSELING

 (1 Thessalonians 5:11-15; Hebrews 10:23-25)

The Meaning of “Counsel” in Scripture

In the past century, counseling has taken on a very different meaning. Most often we connote by the term a formal, and often professional, function. It generally revolves around a specific problem (or problems). The counselee shares his problem with the counselor, who, at least ideally, identifies the difficulty and prescribes the solution. Often the counselor helps the counselee then work through the solution process.

Counsel in the Old Testament. Essentially one Hebrew word (more accurately one root) is employed for counsel in the Old Testament, esah. It refers to a carefully considered plan or purpose, whether of God (Isaiah 28:29), or of man (Isaiah 8:10). While man’s counsels are subject to the will of God (Isaiah 19:3. Proverbs 16:9), 

God’s purposes are immutable and eternal (Isaiah 25:1; 44:26; 46:10).

Counsel is also used of advice, upon which a plan or course of action can be formulated. This can be from God (Psalm 16:7), or from man (Exodus 18:19), and therefore it can be either good (Proverbs 1:25, 30) or evil (Psalm 1:1).

 A counselor was frequently a political advisor to the king (2 Samuel 15:12).

Counsel in the New Testament. The Greek word for counsel in the New Testament is boulé, or its almost interchangeable counterpart thélhma. 

Counsel is used with meanings consistent with that in the Old Testament.

The significance of a study of the word “counsel” in the Bible is that it has little relationship to the contemporary meaning of counsel.

While the Bible does not define the word “counsel” in contemporary terms, we do find the functions of modern Christian counseling described. 

Several key passages describe these functions:

Rejoice with those who rejoice, and weep with those who weep (Romans 12:15).

And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge, and able also to admonish one another (Colossians 3:16).

And we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men. See that no one repays another with evil for evil, but always seek after that which is good for one another and for all men (1 Thessalonians 5:14-15).

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (2 Timothy 3:16-17).

…and let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near (Hebrews 10:24-25).

Those passages describe some of the various functions of Christian counseling. 

1. Admonition.

The Greek noun, nouthesia, and the verb, noutheteō, contain the force of “putting into the mind.” It can convey the milder sense of instruction or warning, which is more preventative in nature (1 Corinthians 10:11). Also, it refers to a rebuke which seeks to correct a wrong already committed

(1 Thessalonians 5:12; 2 Thessalonians 3:15; Titus 3:10). The motive behind admonition is not punitive, but restoration and correction. It seeks to turn the wayward from their sin, or to keep the susceptible from it. It is noteworthy that Paul admonished the Ephesians with tears (Acts 20:31), which tells us much about the spirit in which this work must be carried out. If ignored, admonition can become the first step in the process of church discipline (cf. Titus 3:10). Those prone to sin or practicing it are the objects of admonition.

2. Encouragement.

While the willful need admonition, the faint-hearted need encouragement

(1 Thessalonians 5:14). Not rebuke but reinforcement is needed by those who are fearful and reluctant. Admonition is a kick in the seat of the pants; encouragement is an arm around the shoulder.

There are two primary Greek words used for encouragement, paramytheomai (John 11:19, 31; 1 Thessalonians 2:11; 5:14)6 and parakaleō (Acts 11:23; 14:22; 15:32; 2 Corinthians 2:7, etc.). Both words convey the idea of comforting as well as challenging or urging.

Barnabas was known for his gift of exhortation or encouragement (Acts 4:36). He encouraged the Apostle Paul during his early days as a believer (Acts 9:26-28). He ministered encouragement to the new Christians at Antioch (Acts 11:22-24). When Mark was rejected as a helper after his first failure, Barnabas took him alongside (Acts 15:36-41) and encouraged him to the point that he became an asset to the ministry (2 Timothy 4:11).

Fear and inferiority and guilt often hinder Christians from realizing their god-given potential. The Christian with a ministry of encouragement comes alongside and stimulates growth in grace.

It would appear to me that Timothy was plagued with timidity and fear. Paul’s letters to him were, to a great extent, an encouragement to his ministry (2 Timothy 1:6-7; 8-14; 3:14-17; 4:1-2).

3. Help.

The objects of help, according to 1 Thessalonians 5:14, are the weak. Most scholars understand the weak to be those, not with physical ailments, but those who are spiritually weak. Such persons have failed to fully grasp Christian liberty and are the more likely to sin due to the example set by those who exercise their liberty (cf. Romans 14:1; 15:1; 1 Corinthians 8:7, 9).

The word help, antexō, conveys the sense of “clinging to,” “taking an interest in” or “paying attention to.” There are two wrong responses to those who are weak. One would be to accept them, but only in order to try to change their thinking, to correct or enlighten them (Romans 14:1). The other would be to ignore them altogether. Paul’s command in 1 Thessalonians 5:14 forbids being aloof, and instructs us to take an active interest in them.

The “weak” may also be understood to be those who are morally weak, those who are deeply entrapped by sin. In this case, we are not told to condemn or to criticize, but to shore up their defenses and to share their burdens (cf. Galatians 6:2). Jesus did not condemn the woman caught in adultery (nor did he condone her sin), but said, “Go and sin no more” (John 8:11). Perhaps what this woman sought in elicit sexual encounters was to be found in a loving, caring, accepting fellowship of Christians.

4. Stimulate.

One of the functions of the Christian is to “stimulate one another to love and good deeds” (Hebrews 10:24). In many respects, this stimulation is akin to exhortation and encouragement. In 1 Thessalonians 5:14, encouragement was to be directed specifically to the faint-hearted. In Hebrews 10:24, we are not to restrict this provoking to righteousness only to the discouraged and downhearted. All Christians have an obligation to promote the sanctification process of other believers. It is an ongoing ministry that devotes mental energy to one’s needs and how they can best be brought to greater godliness and maturity.

5. Empathy.

Some Christians have not yet come to realize that God does not give us the answer to every problem. Christ is the answer, yes, the answer to the problem of sin and guilt and alienation. But God does not always choose to reveal the solution to every problem. Paul’s “thorn in the flesh” was never taken away (2 Corinthians 12:8-9). God never explained to Job the reasons for his suffering.

Many Christians seemingly cannot accept the fact that God doesn’t explain His every action to men. 

6. Teaching.

A vital part of the counseling process is that of teaching. Much of our difficulty comes from misunderstanding or improper emphasis. The Bible addresses itself to the most common problems of life, most of which stem from wrong thinking. Pride, inferiority, worry, fear, insecurity, and guilt are just a few problem areas which the Scriptures constantly address. This is why Paul reminds Timothy of the inspiration and authority of Scripture and its primary role in ministering to the needs of men (2 Timothy

3:15-17). Nothing is more vital to counseling than an intimate knowledge of the Word of God––nothing!

Oh how I love Thy law! It is my meditation all the day. Thy commandments make me wiser than my enemies, for they are ever mine. I have more insight than all my teachers, for Thy testimonies are my meditation. I understand more than the aged, because I have observed Thy precepts. I have restrained my feet from every evil way, that I may keep Thy word. I have not turned aside from Thine ordinances, for Thou Thyself hast taught me. How sweet are Thy words to my taste! Yes, sweeter than honey to my mouth! From Thy precepts I get understanding; therefore I hate every false way (Psalm 119:97-104).

7. Reconciling.

The Apostle Paul referred to his ministry as one of reconciliation (2 Corinthians 5:18). In the context, it is clear that this reconciliation is essentially that which occurs through the preaching of the gospel––the reconciliation of men to God. But Paul also stresses in his teaching that Christ has brought peace between men as well as peace with Himself (Ephesians 2:14-22).

Our Lord fairly frequently had to deal with strife and tension within the twelve (Matthew 20:20ff.; Mark 9:33-50). Paul spoke to Euodia and Syntyche about their disharmony and asked another to do one ofhelp them in this matter (Philippians 4:2-3). In 1 Thessalonians 5:15, the saints are instructed,

8. Prayer.

One ministry in which every Christian should be engaged is that of intercessory prayer. Therefore, confess your sins to one another, and pray for one another, so that you may be healed. The effective prayer of a righteous man can accomplish much (James 5:16).

Conclusion and Application

From our study of counseling, we must come to several conclusions.

1. Counseling is not the task of a few individuals, but the responsibility of the entire church.

The Scriptures nowhere speak of the gift of counseling.8 We have attempted to show that there are many facets to counseling––far too many for any one person to effectively carry out. The imperatives of Scripture to carry on these functions are not addressed to the few, but to the entire body of Christ.

2. Counseling should not be divorced from the context of a local church.

I am exceedingly grateful for the ministry of professional Christian counselors. I have and will continue to refer individuals for professional help. My conclusion is that the primary responsibility for counseling falls squarely upon the local church. If the church were functioning as it should, many problems which must be referred could and should have been deferred. And when professional counsel is needed, it should be buttressed with the continued ministry of the saints to the one receiving professional help.

3. Counseling, like all ministry, is our responsibility.

We are to engage in all aspects of ministry, as the Scripture commands. But most of all, we are to play that part in the counseling process which God has enabled us to do by His gifts and calling.