Advanced Counseling Syllabus

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Advanced Course in Biblical CounselingCourse Notes

George C. Scipione, PhD

Reformed Presbyterian Theological Seminary

7418 Penn Avenue

Pittsburgh, Pennsylvania 15208



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Introduction

I. You need to understand what we are doing.

A.

Teacher's goals

B. Your goals

C. Structure of the course (Table of Contents)

D. Requirements for the course (Appendix Three, pp. 118-119)

II. You need to grow in your ability to counsel.

A. You need to be holy.

1. You need to face God.

a) Calvin's Institutes, cf. Appendix E in the Marriage & Family Counseling Course

Notes

b) Timothy, Titus and You, rev. ed. (Woodruff: Timeless Texts, 1975, 2000)

2. You need to counsel yourself.

a) Biblical Counseling Foundation

b) Self-Confrontation: A Manual for In-Depth Discipleship (John C. Broger)

B. You need to develop your skills: Jay Adams, Insight and Creativity in Counseling

(Timeless Texts, 1982).

1. Insight

a) You need divine sight into reality.

(1) Deuteronomy 31:21

(2) 1 Samuel 16:7

(3) 1 Chronicles 28:9

(4)

1 Kings 8:39

(5) Jeremiah 17:10



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(6) Matthew 9:4

(7) John 6:61, 64; John 13:11

(8)

Acts 1:24; Acts 15:8

b) You can have insight (Prov. 20:5).

(1) The plan of a man is deep water

(2) The man of understanding

(3) Draws it out

c) You get insight from the WORD (Heb. 4:12-13).

(1) The Word is divine.

(a) Living

(b) Active

(2) The Word can judge.

(a) It divides or "splits hairs."

(b)

The thoughts and intents of the heart are exposed.

(c) The depths of the heart are open.

(3) The Word is God's face. You are face-to-face with Him.

(4) He and His Word cannot be pushed off.

d) You can define insight: cf. Adams.

(1) Word (tebunah) means discernment, reasoning skill; from verb bin, to discern,

to look carefully, understand

(2) Knowledge, wisdom, understanding

(3) Selective insight into common issues

(4) How to eliminate and come to conclusions



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(5) Four considerations

e) Examples

(1)

John 2:23-25

(2) Young gal: unmentionable sin

(3) Woman who struggled with fear

(4) David Powlison, "Human Defensiveness the Third Way," Journal of

Pastoral Practice (1985) pp. 40-55

(5) 1 Thessalonians 5:14

2. Creativity

a) You need wisdom.

(1) Bezalel (Exod. 28:3; Exod. 31:1-11)

(2) Solomon (1 Kings 4:29-34)

(3) Hiram (1 Kings 7:13-14)

b) You need godly wisdom.

(1)

God is wise.

(a) The Angel of the Lord (Job 12:13; 2 Sam. 14:17, 20; 2 Sam. 19:27)

(b) God uses wisdom to create the world (Ps. 104:24)

(c) Proverbs 3:19

(2) There are two kinds of wisdom (James 3:13-18).

(3) The Messiah will have this without measure (Isa. 11:1-2; Luke 2:40, 52;

Matt. 13:54; John 3:34-35).

c) You need to admit your lack of and need for wisdom.

(1) God is the Source (Job 28; Prov. 9:10; Mic. 6:9).

(2) See your ignorance (Prov. 30:1-6).



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(3) See need for foolishness to be chastened (Prov. 29:15).

(4) Ask God for it (James 1:5-8).

(5)

Ask for a heart change (1 Kings 10:24).

d) You need the wisdom of God's Word.

(1) Deuteronomy 4:1-8

(2) Hebrews 5:11-14

(3) Ecclesiastes 2:26

e) You can apply wisdom to:

(1) Ruling (Dan. 1:4)

(2) Executing justice (1 Kings 3:28)

(3) Bringing peace (1 Kings 5:12)

(4) Redeeming lost time (Col. 4:4-5)

f) You can grasp it; cf. Adams.

(1)

Analysis and synthesis

(2) The three R’s

(3) Adaptation

g) Examples

(1) Solomon

(2) Ahithophel

(3) Wayne Mack, Homework Manual for Biblical Living, Vol. 1 and 2

3. Your management plan, cf. Appendix 3, p. 118.

a) Growth in Knowledge

b) Growth in Insight



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c) Growth in Creativity

III. You need to grow in your ability to oversee disciples.

A.

You need to assess people, circumstances, and to set preliminary goals.

1. You need to play Twenty Questions.

2. You need to fill in the Personal Data Inventory (PDI).

3. Know the list of common problems and common elements.

B. You need to manage individual sessions.

1. Use of Scripture in prayer

2. Covering homework

3. Fine-tune old homework

4. Encourage and exhort (1 Thess. 5:14)

5. Homework

6. Involve disciple in prayer, etc.

C.

You need to assess your leadership.

1. Have a regular, set time to review sessions.

2. Use an evaluative form (Appendix 1).

3. Plan the next session.

D. You need to manage the flow of the counseling process.

1. A plan which maps out future sessions

2. Preparation of a congregation

a) Concepts

b) Counselors

c) Leaders



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d) Discipline

IV. You need to grow in your knowledge of and ability to solve counselee issues.

A. People Paradigms

1. People Paradigms #1: Man’s Purpose

a) Engaging the Heart

(1) What is man? Psalm 8

(a) David is a man after God’s own heart but is a sinner.

(b) Jesus is David’s greater Son who is not a sinner (John 17).

(2) Counseling deals in “people paradigms.”

(a) Who is man?

(b) What is wrong with him?

(c) How do you fix him?

(3)

I propose a “people package” for our work.

(a) Man’s purpose

(b) Man’s personality and power

(c) Man’s problems

b) Exposition of the Word

(1)

Man’s purpose

(a) Secular models: many but usually self-defined by man

(b) Sacred models:

i) WSC #1; WLC #1



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ii) Proof texts

a))

Glorify God (Ps. 86:9 ; Isa. 68:21; Rom. 11:36 ; 1 Cor. 6:20;

1 Cor. 10:31 ; Rev. 4:11)

b)) Enjoy Him (Ps. 16:5-11 ; Ps. 73:24-28; Ps. 144:15; Isa. 12:2;

Luke 2:10; John 17:21-23; Phil. 4:4; Rev. 21:1-4)

(2) Man’s purpose in practical terms (Gen. 1:26-31)

(a) He is to be fruitful and multiply.

(b)

He is to have dominion and subdue the earth. He is a mediatorial prophet, priest, and king.

(3) After the Fall into sin, man’s purpose has problems.

(a) God must send a mediator to reverse the effects of the Fall (Gen. 3:14-15).

(b) God must fulfill this promise in the Kingdom of His Son (Matt. 28:16-20).

c) Exhortation for Life

(1)

You can’t find man’s purpose apart from God and His revelation.

(2) You can’t fulfill man’s purpose apart from the person and work of Jesus

Christ.

(3) You can’t fulfill man’s purpose apart from the Holy Spirit’s new birth and

filling.

2. Man’s Personality/Power


(1) People want to understand people, both themselves and others.

(a) This is for prediction in general.

(b) This is to increase productivity and the power to change people and

circumstances.



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(c) This is to protect from and to prevent problems.

(2) Every counseling system has personality/power paradigms.

(a)

These start from People Paradigms #1: Man’s Purpose.

(b)

Secular paradigms:

i) Past: religion and philosophy

ii) Present: 1st through 4

th forces; postmodern eclecticism

(c) Sacred paradigms:

i)

Systematic theology: e.g., Deiletch’s attempt at a Biblical psychology

ii) God’s Word describes people in time and space history, not

abstraction.

iii) Psalm 8; Proverbs 3:5-8; Ecclesiastes 3:9-15

(3) Therefore, we must mine the depths of God’s Word to get His

perspective and paradigm.


(1) Man is an image-bearer.

(a) OT (Gen. 1:26-28; 5:1; Ps. 115:4-8, 9-11)

(b) NT (Matt. 6:21)

(c) One’s god determines one’s character.

(2) There are two basic groups of men.

(a) Unregenerate: covenant breakers (Genesis 4; Ps. 115:4-8;

John 8:1-58, cf., 38, 44)

(b) Regenerate covenant keepers (Genesis; Eph. 2:1-10)



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(3) God gives us rich descriptive nuances on these two groups.

(a) Unregenerate men:

i)

OT: Proverbs – sinner, evil, wicked, scoffer, scorner, simple,

youth, fool, perverted speech, foreign woman, adulterer,

treacherous, violent, sluggard; Ecclesiastes; Jeremiah 17.

ii) NT: Romans 1-3; 8:5-8; 1 Cor. 1:18-2:16; Galatians 5, deeds

of the flesh; 1 Timothy 1, lawlessness.

(b) Regenerate men:

i)

OT: law keeper, Psalm 1; Wisdom literature, the opposite ofthe above; heart of flesh, Jeremiah, Ezekiel; circumcised heart,

Deut. 10:16; 30:6; Jer. 4:4

ii) NT: Beatitudes, Matthew 5; fruit of the Spirit, Galatians 5;

1 Thess. 5:14


(1) People paradigms set the agenda and boundaries of counseling theory and

practice.

(2) There is much at stake for us as humans, counselees and counselors.

(3) There is much at stake for God’s glory.

(4) Therefore, you must choose which God and paradigm you will serve.

(5) You can’t build the City of Man and the City of God.

3. People Paradigms: The Ten Commandments versus the DSM


(1) We all enjoy a good laugh.

(a) Bob Newhart’s “Stop It!”



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(b) Geico’s “Drill Sergeant”

(c) These spoofs on counseling are all apparent to us and are good fun.

(2)

But real life and counseling are no laughing matters.

(a) What “people paradigm” do we use?

(b) How does one define: reality, truth, people’s problems and the

solutions to them?

(c) There are two basic approaches.

i)

The City of God: Adam/Abel, Noah, Abraham, Moses, David,Christ and His Kingdom

ii) The City of Man: Cain, the flood generation, Babel, the kingdomsof this world: Egypt, Assyria, Babylon, Rome, et al.

(d) There is a lot of complexity, but it all boils down to these two.

(3) You need to know why I approach the complexity of life in this manner.

(a) The Biblical Counseling movement and Jay E. Adams.

(b) Graduate School at Temple University

(c) The Advanced Seminar at WTS/C

(d) Theological reflection

(e) Cf., Appendix 2 and the Westminster Confession of Faith : Chapter 19;

WLC #91-99, 149-153.


(1) You need to understand and appreciate the City of Man but also to have a

healthy distrust of it.

(a) Issues:



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i) Truth

ii) What is man?

iii)

What is wrong with man?

iv) How do you fix him?

(b) The world’s answers:

i) Religion/philosophy

ii) Science

iii) Postmodern mystical pantheism

(c) The world’s wisdom (James 3:14-18)

i) Out of its M ind: Psychiatry in Cri sis: A Call for Reform ,

J. Allan Hobson, Jonathan A. Leonard (Cambridge: Perseus

Publishing, 2001)

a)) Content: quote, p. 3; Table of Contents, parts

b)) Positive: an honest attempt to help; a fair description of the

problems; a grasp of the limitations of therapy and drugs

c)) Negative: a secular/pagan world view; the mind is equated

to the brain; no room for God or the soul in his model

ii) Manufactur ing Victims: What the Psychology Industry is Doing to

People, Tana Dineen (Montreal: Robert Davies Publishing, 1996)

a)) Content: quote, pp. 14-15; quote, p. 21; Chapter: 1 Victim

Making: pp. 36-37, psychologizing, pathologizing, generalizing; 2 Fabricated Victims: synthetic , the ordinary made sick, i.e., false

interpretation, false naming, false remembering; contrived ,

medical that is made mental; counterfeit, using the idea to avoid

problems; 3 The Growth of the Psychology Industry: p. 115 a

significant shift; 4 Selling Psychology as Science: pp. 138, 160,

174; 5 The Business of Psychology: pp. 212-214 on perversions of



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justice; 6 The Technology of Victim-Making: pp. 268, 287;

Taking Back Our Private Lives.

b)) Positive: an overview of the issues; an outsider’s view as a

feminist.

c)) Negative: a secular/pagan world view; no basis for truth; no

alternative proposal.

d)) Similar critiques: cf., her “suggested reading” list, pp. 327-328.

NB, the books by Dawes, M. Gross, Sykes, Szasz, Torrey,

Zilbergeld

iii)

The Road to Malpsychia: Humani stic Psychology and OurDiscontents , Joyce Milton (San Francisco: Encounter Books, 2002)

a)) Forword: The Road to Eupsychia; pp. 6-7, 8-9

b)) Chapters: 1-9 Titles

c)) People: Franz Boas, Ruth Benedict, Margaret Mead, Abraham

Maslow, Timothy Leary, Carl Rogers, Gordon Alport, Alfred

Charles Kinsey

d)) Concepts: self-esteem, diversity training, self-actualizing;

p. 291 last sentence.

iv) They Say You’re Crazy: How the World’s Most Powerful

Psychiatr ists Decide W ho’s Normal , Paula J. Caplan (New York:

Addison-Wesley Publishing Company, 1995)

a)) Content: cover the preface quotes

b))

Positive: historical report; diagnosis of the problem from a

research perspective

c)) Negative: secular/pagan world view; no solutions

(2) You need to understand and appreciate the City of God and trust in God’sview of people and things.



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(a) Issues

i) Truth

ii) What is man?

iii) What is wrong with man?

iv) How do you fix him?

(b) God’s view

i)

You start with special r evelation, cf., Calvin’s I nstitu tes (see quote in Marriage and Family Counseling Course Notes, Appendix E).

ii) You start with the new birth.

iii) You then move to general revelation.

(c) The wisdom from above (James 3:14-18)

i) “Biblical Critique of the DSM IV ,” John Babler – NANC

Conference, 2007

ii) Points: descriptive reality of DSM is not deniable; social

sciences are not sciences; the whole is not greater than the

sum of the parts; the Bible addresses the parts.

(3) Therefore, you need a Biblical/theological interpretation from the Creator.

(a) The Bible (WCF, Chapter 1)

(b)

The Law of God (WCF, Chapter 19)

(c) Jesus and the Law (Matthew 5)

(d) WLC # 91-153



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(1) You must choose which God you will serve.

(2)

You must choose which “people paradigm” you will use.

(3) You are in a battle.

(a) The world: worldly systems and a worldly church!

(b) The flesh: fighting the easy way out

(c) The devil and his demonic doctrines

(d)

May the King give us grace.

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B. You need to establish your credentials. This section is provided by Andrew J. Peterson, PhD

(Your “Credentials” or Getting “Professional Help” in America: Our Biblical Birthright for this Bowl of Psychotherapeutic Pottage?)

1. BACKGROUNDa) Two Ordinations: Psychologist (1980) vs. Elder (1990)

b) Christian Social Work & Counseling at Biola (1969-71)

c) Program Director at Monterey Home, board/care home for mental hygiene clients(1972-73)

d) Program Director at Reality House, residential treatment center for juvenile

delinquent girls (1973)

e) NIMH trainee fellowship for mental health consultation at UC Berkeley SchoolPsychology program (1975-77)

f) Psychologist at Family and Child Guidance Center (1977-83)

g) Professor of Psychology at Grove City College (1983-88)h) Counselor at CCEF/West (1988-1992)

2. INTRODUCTION

a)

God-Ordained Institutions: a Biblical political economy for helping(1) Family

(a) Rights (Genesis 2, Exodus 20, Deuteronomy 6, Ephesians 6)

(b) Responsibilities to church and state (Hebrews 13:7; tithe)(c) The workplace (1 Thess. 4:9-12)

(2) Church

(a) Rights (Matt. 10:37, 18:15-20; Acts 5:29)



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(b) Responsibilities to family and state (1 Cor. 14:40; Hebrews 13:17;

1 Peter 5:1-4; Revelation 2:5)

(3) State

(a)

Rights (Rom. 13:1-7)(b)

Responsibilities to family and church (Psalm 2)

b) History of “Professional Help” in the Health and Human Services:

Conscience and Convenience (Rothman)

(1) Prophets of Baal: Psychiatric witchdoctors & folklore

(2) Oracle at Delphi

(3) Christian help from the medieval parish(a) Begging

(b) Guilds

(c)

Foundations

(d) Monastery

(4) Aspects of Christian helping

(a) Personal(b) Accessible

(c) Flexible

(d) Nouthetic

(5) The Lutheran Split (George Grant, The Dispossessed, pp. 169-174)

(a) Princes take over charity and care for deviants

(b)

Good political move vs. Biblical?

(6) The Cartesian Split (Faith vs. Reason)

(7) The Enlightenment philosophers (Science vs. Religion)

(8) Voluntary Aid in America(a)

Short-term/responsible

(b) Local

(c) Voluntary

(d) Religious

(9) Jacksonian Progressives: Criminal Justice, Juvenile Justice, and Mental

Health (1830s)

(a) From stress of free market to “peace” of the asylum (b) Custodial goals

(c) Isolated Programs (outside of town)

(d) Institutionalizing effects (dependency)(e) The “snake pits”



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(10) Mental Hygiene movement (Adolf Meyer)

(a) “Shell shock” in World War I and the prestige of psychiatry

(b) Physical hygiene and prevention of TB

(c)

From cure to prevention(d)

Individualized, case study approach

(e) A Mind that Found Itself (Beers)i) Vs. asylumii)

Pro William James

(f) Psychobiological approach – treating the whole person DR:302(g) From evil to insane to unhealthy (to preference) DR:307

(h) Psychopathic hospital/Outpatient clinic/Child guidance center

(i) Funding and control: Private to State

(j) National Committee for Mental Hygiene: programs and publications DR:318

(k) Asylums “upgraded” vs. eliminated

(l)

More reform led to more routine

(m) Psychopathic Hospital=custodial asylum DR:331, 335(n) Sin to insanity to disease (to preference)

(o) Conclusions DR:374i)

Need more money (of course)ii) If not us, who? (the church?)iii)

Vested interest of those gathering the stats

(p) Seeds of “mental health industry” and “psychological society”

(11) World War II and Korean Conflict

(a) Testing

(b) MASH psychiatrists, psychologists, social workers, etc.(c) Chaplain corps

(d) GI Bill for college education

(12) Community Mental Health Act of 1963

(a) Community vs. hospital

(b) Seven years to self-sufficiency

(13) Deinstitutionalization in the ‘70s

(a) Hospitals to halfway houses

(b) Medication

(c) Back Wards to Back Alleys

(14) Current Trends: Awakenings in professional treatment

(a) Biochemical explanations and treatments: Medical Model(b) Cognitive information processing

(c) Transpersonal “New Age”

(d) Self-help groups(e) Community psychology



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(f) Political advocacy and lobbying (e.g. Carl Rogers and APA)

c) Sociology of “Professional Help” in Human Services

(1)

Helping Offices: Diagnostic Problems (cf. DSM IIIR)(a)

Mental Healthi)

Childhood disorders (ADD, CD, Eating, etc.)ii) Organic Mental Disorders (senility, substance induced)iii)

Substance Abuse Disordersiv)

Schizophrenicv) Paranoid

vi) Affectivevii)

Anxietyviii)

Somatoformix) Dissociative

x) Psychosexualxi)

Factitiousxii)

Impulse Controlxiii) Adjustmentxiv)

Personality (Narcissistic, Antisocial and Borderline, etc.)xv)

V Codes (Phase of life, academic, occupational)

(b) Mental Retardationi)

Mildii)

Moderateiii) Severeiv)

Dual

(c)

Drug & Alcoholi) Twelve Stepii)

Psychotherapyiii)

Chemotherapy

(d) Child Protective Servicesi)

Physical abuseii)

Emotional abuse???

(e) Criminal Justicei)

Adultii)

Juvenile

(2) Treatment Formats

(a) Outpatient(b) Partial Hospitalization

(c) Group Home

(d) Residential Treatment Center(e) Hospital



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i)

General, private, state

ii) Voluntary, involuntary

(3) Professional roles

(a)

Executive director(b)

Psychiatrist

(c) Psychologist(d) Social worker

(e) Counselor

(f) Educator(g) CYS (Children and Youth Services) caseworker

(h) Probation

(i) Registered Nurse

(j) Parent??? Or Pastor???

(4) “Tyranny of the Humanistic Experts” (cf. J. G. Machen)

(a)

Academic training (vs. theological teaching)

(b) Government licensure (vs. ordination)(c) Insurance funding (vs. tithing)

(d) State welfare (vs. diaconal)

(e) Public image (respect of church leaders?)

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C. You need to pre-counsel.



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The First CommandmentWestminster Larger Catechism (WLC), Questions 91-106

I. The Creator-creature distinction

II. The sovereignty of God

A. Overt Satanism and occult involvement

1. Gospel authority

2. Demonic

B. Cults: Jim Knoblock, a successful counselor of cult members and himself a former

member of the Children of God cult is responsible for the following information.

1. Key texts: 2 Tim. 3:1-9; Matt. 7:18-23; 2 Peter 2; 1 Tim. 4:1-5; 2 Thess. 2:11-12;

Col. 2:8-9; Gal. 1:6-10; 2 Cor. 10:1-4, 13-15; 1 Cor. 11:18-19; 1 John 4:1-2;James 2:19; 2 Tim. 2:24-26

2. Psychology of cults

a) Root of bitterness

pride (Isaiah 14, Ezek. 28:11-24)

power over truthdenial of Creator-creature distinction

James 2:17-19; 1 John 4:1-3; Rom. 1:18-25

Arrogance Bitterness

Unbelief

b) Pre-Reformation mentality

c) Pre-Reformation authority

d) Scripture more important than knowing cult doctrine

e) Need to fulfill (2 Tim. 2:22-26)



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f) Examples: Jehovah’s Witnesses, Mormon, New Age, occult

g) Margaret Singer, “Coming out of the Cults,” Psychology Today, January 1979,

pp. 72-82

(1) Depression(2) Loneliness

(3) Indecisiveness

(4) Slipping into altered states(5) Blurring of mental acuity

(6) Uncritical passivity

(7) Fear of the cult

(8) The fishbowl effect(9) The agonies of explaining

(10) Guilt

(11) Perplexities about altruism

(12) Money(13) Elite no more

C. The answer: submission to God

1. Evangelism Explosion

2. Commitment

D. You need to help the counselee to renew his repentance towards God

(Isa. 6:1-8, Luke 5:1-11).

1. You need to convince, convict, and convert.

2. You need to understand repentance and its importance in counseling.

III. REPENTANCE AND ITS IMPORTANCE IN COUNSELING

A. OVERVIEW

1.

We will consider the Biblical data on repentance.

2. We will draw some conclusions about the significance of this data for counseling.

3. We will make some application for assignments in counseling.

B. BIBLICAL DATA



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1. Repentance is part of the Old Testament.

a) Linguistic data:

(1)

Nacham is the main word translated "to repent" in our English versions.

(a) The Arabic root word means: sigh; breathe pantingly.

(b) The Hebrew means (1) to lament or grieve, (2) to have pity or compassion,(3) to console or comfort, (4) to console one's self by vengeance.

(2) Shuv is sometimes translated "to repent" in our English versions. It means to

return or turn around.

b) Biblical data:

(1) We can learn of repentance by studying God's repentance.

(a) Genesis 6:6-7: God is "pained" ('atsav lit. carved by cutting) that He

made man and grieved, nacham.

(b) Exodus 32:10-14: God is angry and is going to destroy Israel. Moses

pleads for God to "turn," shuv, His anger and "repent," nacham the evil.

Moses is asking God to change His mindset or determination.

(c) Numbers 23:19: God is said not to lie or repent, nacham, or break His

word.

(d) 1 Samuel 15:11, 29: God is grieved, nacham, that he made Saul King.

He changes that determination to the opposite and will not repent,nacham, of this new determination.

(e) Ezekiel 24:14: God has decided to act. He will not absolve His decree(cara' , lit. unbridle), nor be sorry (chus, lit. to pour, flow), nor repent,

nacham.

(2) In summary, God's repentance is His:

(a) Grief and pain concerning a situation

(b) His decision to change His attitudes and actions toward that situation

(c) His set determination to stick with this new and final decision

(3) We can also study man's repentance. It includes:



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(a) Recognition and retraction of error against God

i) Job 40:1-5, 42:1-6: Job says he "retracts" [ma'as: (1) to melt away, (2)

to reject, refuse, (3) to hold in contempt, despise, (4) to retract] hisignorant opinions and repents, nacham.

ii) Psalm 51:6: David says God is correct when He condemns him.

iii) Jeremiah 8:4-7: one is to repent of deceit and nonsense that is belowanimal instinct!

iv) Jeremiah 31:19: instruction leads to insight and repentance.

(b) Regret over offending God

i)

Job 42:6: Job is sorry and mourns in sackcloth and ashes.

ii) Jeremiah 8:12: non-repentance is viewed as inability to blush or be

ashamed.

iii) Jeremiah 31:19: repentance involves shame [bush (1) tell shame,

(2) be disappointed, (3) be confused, perplexed] and humiliation

[calam (1) to insult, (2) hurt, (3) to be disgraced].

This is always Godward. Cf. Psalm 51:6.

(c)

Reaching for and resting in God's promise of cleansing power

i) God cleanses and renews the heart (Ps. 51:12).

ii) We are to eagerly look for and desire [chacah (1) to look for,

(2) desire, (3) eagerly wait for] God's grace (Isa. 30:15, 18).

iii)

The prayer is for God to turn us, then we will really be returned to

Him.

(d) Renewed determination of covenant faithfulness

i) Job prays for friends, then God renews him (Job 42:9-10).

ii) Proclamation, praise, and proper obedience follow repentance(Ps. 51:15-21).

iii) Teachableness, faithfulness, and zeal follow repentance(Isa. 30:15-22).



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c) Data from the Septuagint (LXX)

(1) Genesis 6:6: nacham is translated by enthumadzo, lay to heart, ponder; 'atzav

is translated by dianoeo, have in mind. This shows that repentance is primarily viewed as a change of mind or disposition, and not emotions.

(2) Job 42:6: nacham is translated as evaluate myself.

(3) Jeremiah 4:28: nacham is translated by metanoeo; shuv is translated byapostrepho

(4) Jeremiah 31:18-19: yasav is translated by paideuo; shuv is translated by

epistrepho; nacham is translated by metanoeo.

(5) In summary, the OT views man's repentance in similar terms as God's.

Man's repentance is:

(a) His grief and pain concerning a situation.

(b) His change of attitudes and actions towards a situation.

(c) His set determination to stick with the new determination.

(6) Man's repentance differs from God's in that he has:

(a) Godward grief and pain for rebellion against God

(b) A change of attitudes and action in accord with God's will

(c) A strength of determination coming from God

(7) Thus, we can say of the OT data that human repentance is:

(a)

A recognition of one's disagreement with God

(b) A regret over one's disagreement with God

(c)

A retraction of one's disagreement with God

(d) A recommitment to agree with and follow God's covenant.

Repentance (nacham) always results in a return ( shuv) or conversionof outward lifestyle.

2. The New Testament confirms the OT's view and centers it around Christ's Kingdom.



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a) New Testament definition

(1) Linguistic

(a) metanoeo = change one's mind, change one's purpose

(b) epistrepho = turn around, return, be converted

In the NT, metanoeo alone is used for nacham, and epistrepho or words

with the word strepho are used for shuv (Acts 3:19; 26:20). Metanoeo isalways connected to conversion (Acts 3:19, 26:20) and faith in Christ

(Acts 17:30, 20:21).

(2) Preaching of Jesus Christ

Jesus comes preaching repentance because the Kingdom has come. The

content of Christ's message is in the Sermon on the Mount. The first four

Beatitudes roughly define repentance. Repentance is:

(a) Poverty of spirit: the sinful creature realizes he disagrees with and

rebels against a holy, sovereign, personal Creator. This is recognitionof bankruptcy before God. Peter (Luke 5:1-11), like Isaiah (Isa. 6:1-8),

declares his sin.

(b) Mourning over sin: the repentant one regrets his unworthy attitude andactions. This is the regret we saw in Job, David, etc. (Cf. Isaiah 61:2-3).

(c)

Meekness: this is the retraction of self effort. Thus, the broken onereaches out to God for forgiveness and rests in God's promised renewal

(Ps. 37:11). The meek obey God because they depend upon Him to bring

about justice.

(d) Hunger and thirst for righteousness: the meek desire the blessings of

God's covenant to result (Isa. 55:1, 6-7). This is renewed commitmentto follow God.

Thus, Jesus shows us what this inner change of heart and mind involves.

This preaching of repentance confirms the OT view of this doctrine.

b) A New Testament theology of repentance

(1) Repentance is an integral part of the Gospel.

(a) John the Baptist preached it (Matt. 3:2; Luke 3:1-8).

(b) Christ preached it (Matt. 4:17).



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(c) The Apostles preached it before the Resurrection (Mark 6:12).

(d) Christ made it part of the Gospel (Matt. 11:20-30; Jer. 6:16,Luke 24:44-49).

(e) The Apostles preached it after the Resurrection (Acts 3:19, 17:30,

20:21, 26:20).

Any counseling that ignores it is not Christian and will not work.

(2) Repentance is good news.

(a) John the Baptist preached the "good news" of repentance (Luke 3:3, 18).

(b) Repentance results in refreshment (Matt. 11:29-30; Acts 3:19).

(c) This is not the penance of Roman Catholicism.

(d) This is not worldly sorrow (2 Cor. 7:8-11).

Joy cannot be experienced by the counselee until he repents

(if it is needed).

(3) Repentance is turning away from "dead works," self-deception, and error.

(a) Sinners think they are gods and, as such, righteous (Heb. 6:1, 9:14).

(b) Sinners are antidiatithemi, in opposition, competition with God

(Rom. 8:5-8; 2 Tim. 2:25).

(c) Sinners’ works are stubborn, selfish, self-centered, and disobedient

(Rom. 2:4-8).

(d) This can plague believers (Job 40-42).

(e) The counselee must learn to distrust his own evaluations.

The counselee must see things from God's perspective and

wholeheartedly agree with Him.

(4) Repentance is turning to God.

(a) People must see God's righteousness (Rom. 3:4; Ps. 51:6).



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(b) People must see they've wronged and hurt God (Acts 20:21, 26:20).

The counselee must see God as a person (tri-personal) whom he

has offended and disgraced. This must be the focus of his regret.

(5) Repentance is not penance.

(a) Emotional pain is not an end but a means (2 Cor. 7:8-11).

(b) Sorrow must end in a change of attitude, focused upon God, whichleads to zealous action.

(c) The counselee must not confuse emotional-physical pain with repentance,

nor be allowed to wallow in self-centered regrets.

The focus must be God, not self nor others.

(6) Repentance involves submission to the Lord Jesus Christ.

(a) Jesus is Messianic King (Matt. 3:2, 4:19).

(b) Jesus is both Messiah and Lord (Acts 2:36, 17:30).

The counselee must be willing to obey Jesus Christ. To offer help

and hope to a non-submissive person will not work. To offer help

to one who will not build upon the rock (Matt. 7:20) will not work. If

the counselee will not have Jesus as Lord, he will not have a Savior.

(7) Repentance touches God's heart and elicits His pity and mercy.

(a) God takes no pleasure in people's pain or death (2 Pet. 3:9;Ezek. 18:30-32).

(b) God's tenderness responds to repentance (Judges 2:18, 10:10-16;Deut. 32:39-43; Isa. 30:18).

(c) This does not earn favor but just elicits a divine response.

The counselee must realize that God is gracious through Christ.

God does not play jokes. The issue is God's word – not the

counselee's ideas or feelings.

(8) Repentance is a work of the Holy Spirit in men.

(a) Man must repent (Acts 2:38).



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(b) God gives [didomi (1) give; (2) grant, bestow, impart entrust; (4) give

back] repentance and forgiveness (Acts 5:31, 11:18; 2 Tim. 2:21-26).

The counselee need not despair, since God can open his eyes, change

his heart, and change his determination. This should lead to HOPE.

(9) Repentance, like faith and holy living, needs to be ongoing.

(a) Individual Christians need to repent (2 Cor. 12:21). Groups of Christians

need to repent (2 Cor. 7:8-11; Rev. 2:5, 2:16, 2:21-2, 3:3, 3:19).

The counselee needs to know how to readjust his direction and

determinations along Biblical lines after discovering sinful ignorance

or rebellion.

(10) Repentance is always accompanied by conversion, faith, and obedience.

(a) We cannot deal with repentance directly (Luke 3:7-14).

(b) We can only deal with the "works appropriate" for repentance.

The counselee's obedience is to be measured by "deeds appropriate"

for repentance.

3. A New Testament model (Luke 15:10-32)

a) Non-repent: Older: anger, non-mercy, “I've been wronged,” pride

Younger: aggressive, self-seeking, separation, squander,

groveling

b) Repentance: first, providential pain strikes; second, recognition of wrong comes

(v. 17); third, regret over the wrong results (v. 18); fourth, retraction of the wrong

is the desire (v. 19); fifth, he returns to rest in the Father's mercy (v. 21); lastly, hehas a willingness to be a servant (v. 19).

4. You can apply this knowledge of repentance to counseling.

a)

Your preparation

(1) Prayer: plead the Spirit's transforming power. List the specific items that He

must create in the counselee.

(2) Patience: your meek, patient attitude vs. a fighting, quarrelsome attitude

demonstrates your dependence on the Holy Spirit to do the work.



30

(3)

Pray for humility. Plan your response where you expect hostility.

b) Your presentation

(1) You must teach repentance.

Study: Day One: Read Jeremiah 8:4-12. Describe the attitudesof unrepentant apostates. Do the same for

Romans 2:4-8.

Day Two: Read 2 Corinthians 7:8-11. Describe the signs of false

sorrow over sin.

Day Three: Read Job 40:1-5 and 42:1-6. Give Job's description ofthis repentance.

Day Four: Read Matthew 5:3-6. Rate yourself on each of these

qualities. Use this scale:

5. Consistently true

4. Inconsistently true3. Infrequently true

2. Not often true

1. Never true

Day Five: Read Isaiah 30:15-22.

Does God like repentance and return?What will He do for you if you return?

Day Six: Read Luke 15:10-32.

In your own words:

What happened to the prodigal's heart?

Has this happened to you?

Have you sought the Father's face over …? _______________ or __________________

1. Read Repentance: A Radical Call to Real Surrender by C. John Miller (Christian Literature Crusade,

1975, 1980).

2. Summarize each chapter.3. Write out a prayer of repentance.



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(2) You must define "works appropriate to repentance" (cf. Luke 3:7-14).

Define the Biblical opposite(s) to his sin. Describe in detail a few examplesof how to do the Biblical opposite: staying out with the boys drinking vs.

ministering to the family.

(3) You must get the person to face God alone. Get away. Write out a covenant

of commitment on the basis of God's Grace in Christ.

(4) You must check out this basic foundational issue when you face "resistance."

c) You need to help the counselee to renew his faith in Christ.

(1) He needs to know his sonship:

(a) Romans 8; Phil. 1:27-30, 3:17-21; Col. 3:1-4

(b) The issues of self-image, self-esteem, self-love (Rom. 12:3-6)

(i) He needs an accurate self-image.

(ii) He needs to consider others better than himself.

(iii)He needs to lose self in love of God and others.

(iv)

Help in 1 John; Jay Adams, The Biblical View of Self-Image, Self- Esteem and Self-Love (Harvest); J. Bettler, "Gaining an Accurate Self-

Image," Journal of Pastoral Practice, Vol. 6:4; 7:1, 2, 3, 4; 8:2

(2) He needs to think, not feel, to start.

(a) Romans 6:1-11; Philippians 2:1-11, 3:1-16; Matthew 26:36-46

(b) No hypnosis

(c) No emotional illness

d) You need to train the counselee in faithfulness.

(1) He needs to aim at holiness vs. happiness (Matt. 5:1-20; Luke 6:20-38;

John 15:1-16)



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(2) He needs to obey moment by moment vs. mystical magic.

(a) Put off/put on

(b)

No healing of the memories

(c) No future name and claim

(3) He needs to be committed to the long haul.

(a) Romans 7-8

(b) Philippians 3

(4) He needs faith vs. worry, fear (see Introduction to Biblical Counseling ).

e) You need to train the counselee in particular areas (Exodus 20, Deuteronomy 5).



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The Second Commandment:Idolatry vs. Reality

Westminster Larger Catechism (WLC), Questions 107-110

(Cf. Rom. 1:18-25; Romans 6-8; Eph. 4:17-23; Phil. 2:1-18, 3:1-21

I. Bodily Slavery

A. Overview: cf. Deut. 21:18-21; Prov. 23:17-21, 28:7; Rom. 13:11-14; 1 Cor. 6:12-20;2 Cor. 5:11-21; Eph. 5:15-21; Col. 2:7-3:2; 1 Tim. 4:1-5; Tit. 1:12; Heb. 13:9-10

1. You need to know what bodily slaves are in God's view.

a) Self-indulgence and lack of self-control

(1) Alcohol – drugs (Prov. 20:1; 21:17; 23:17-21, 29-35; 28:7; Eph. 5:18-21)

(2) Eating (Deut. 21:18-21; Prov. 28:7; Titus 1:12)

b) Self-abasement, e.g., anorexia, bulimia, cutting

(1) These can be tied to other sins (Rom. 13:13-14).

(2) There can be demonic origins; grace vs. self-abasement (1 Tim. 4:1-5).

(3) Grace strengthens, not self-made rules (Heb. 13:9).

(4) Col. 2:6-3:2 – Answer: walk in Christ; Christ's power is real; self-abasementis not helpful; set your mind on Him (Matt. 6:33).

2. You need to set godly goals.

a) Lordship of the God of Grace

b) The total restructuring of the life (2 Cor. 5:11-21; Phil. 4:4-9).

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

B. Drinking: The following section on the drunkard is by Andrew Peterson

1

1. INTRODUCTION (1 Corinthians 1:18-2:16)

a) Hope and fear for the drunkard: antithetical bases for life

(1) Biblical (God-centered)

(2) Psychological (man-centered) b) What’s at Stake?

1 Andrew J. Peterson, PhD, Biblical or Psychological Help for the Drunkard?



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(1) Who will counsel your sheep?

(2) How shall we then live?

c) Satan and the evil human heart always employ a glimmer of truth.

2.

BIBLICAL HELP FOR DRUNKENNESSa)

The bad news

(1) Idolatry – we are responsible (1 John 5:21)(a) Unbelief (Ezekiel 20)

(b) A man-centered means of control (1 Kings 18)

(c) Ritual(d) Chaos

(e) Integrated with Christianity? (Cf. Golden Calf)

(f) Ironic reversal – the results of idolatry

(2) Slavery – powerlessness (Romans 6)(a) Bondservants pay the price with their time – what are they attempting to

buy?

(b)

Sin is like a disease in a sense – what are they reaping from their sowing?

(Isa. 1:4-6)(c) The drunkard (Prov. 23:29-35)

(d) Satan is the master (Matt. 4:3; 1 Thess. 3:5; 2 Cor. 11:3; Eph. 6:11)

(e) Angel of light (2 Cor. 11:14), roaring lion (1 Pet. 5:8)(f) Limited and cursed by the LORD (Col. 1:13-17; Job 1:7-12; Luke 4:6,

22:31-32; Gen. 3:14-15; John 16:7-11; Matt. 25:41)

b) The good news

(1) Born again and dead to sin, including drunkenness (Rom. 6:5-6)(2) Put off sin in every thought, word and deed (1 John 1:5-10)

(3) Put on righteousness in every thought, word, and deed (Eccles. 12:13-14)

(4)

Be specific (John 3:21); be accountable (Eph. 5:21; Heb. 13:17; Rom. 13:1); be patient (Phil. 1:6)

(5) Good medical supervision (not psychiatric)

3. PSYCHOLOGICAL WAYS FOR TREATING ALCOHOLISM

a) Eclectic, inconsistent beliefs of AA’s 12-step approach(1)

Disease model (Silkworth’s allergy)

(2) Moralistic model (Buchmann’s parachurch pietism)

(3) Salvation model (Kaminer’s irreverent logic)

(4) Not based on academic research psychology

b)

A 12-step commentary(1) “We admitted we were powerless over alcohol – that our lives had

become unmanageable.”

(a) This ignores our powerful rebellion.(b) Note 20

th century emphasis on control.

(2) “Came to believe that a Power greater than ourselves could restore

us to sanity.” (a) Irrational, random leap of faith



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(b) Definition of sanity includes fear of the living God

(3) “Made a decision to turn our will and our lives over to the care of God

as we understood Him.”

(a) How does a powerless person make a contrary decision?

(b)

“As we understood Him” is an excellent definition of idolatry.(c)

Therefore, my mind is the basis for my God.

(4) “Made a searching and fearless moral inventory of ourselves.” (a) The heart is deceitfully wicked, who can know it?

(b) By what standard? Intuition, tradition, the group?

(5) “Admitted to God, to ourselves, and to another human being the exactnature of our wrongs.”

(a) Which is what?

(b) Is your sponsor a Christian?

(6) “Were entirely ready to have God remove all these defects of character.” (a) Entirely?

(b) Can a fallible mind correct itself?

(7)

“Humbly asked Him to remove our shortcomings.”

(a) Basis of this humility?(b) Shortcomings = sin? Again, by what standard?

(8) “Made a list of all persons we had harmed and became willing to make

amends to them all.” (a) By what standard is “harm” judged?

(b) From whence comes the power to seek reconciliation?

(c) Ought we to obey Christ’s commands for reconciliation? (9)

“Made direct amends to such people wherever possible, except when todo so would injure them or others.”

(a) Who helps you make the close calls?

(b)

How is the guilt expiated if restitution cannot be made?(10) “Continued to take personal inventory and when we were wrong, promptly

admitted it.”

(a) Whence the motivation to keep on?(b) Function of the group in this motivation?

(c) A substitute church(11)

“Sought through prayer and meditation to improve our conscious contact withGod as we understood Him, praying only for knowledge of His will for us and

the power to carry that out.”

(a) Praying to what or whom?

(b) There’s that qualifier again.

(c)

How do we know our knowledge is right (consistent with His word)?(d) From whence the “power”?

(12) “Having had a spiritual awakening as the result of these steps, we

tried to carry this message to alcoholics and to practice these principlesin all our affairs.”

(a) These steps are the effectual grace that saves us through faith in

our God as we understand him. (Christ?)(b) Therapy is always a world and life view.



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(c) What are “these principles” we are to practice?

c) The Twelve Traditions of AA(1)

“Our common welfare should come first; personal recovery depends

upon AA unity” (vs. Matt. 6:33).(2) “For our group purpose there is but one ultimate authority – a loving God

as He may express Himself in our group conscience. Our leaders are buttrusted servants; they do not govern” (vs. 1 Cor. 4:1-5; Heb. 13:17).

(3) “The only requirement for AA membership is a desire to stop drinking”

(vs. John 15:5; 1 Cor. 13:3).(4) “Each group should be autonomous except in matters affecting other groups

or AA as a whole” (vs. 1 Cor. 1:10).(5)

“Each group has but one primary purpose – to carry its message to the

alcoholic who still needs it” (vs. 1 Cor. 10:31).(6) “An AA gr oup ought never endorse, finance, or lend the AA name to any

related facility or outside enterprise, lest problems of money, property, and

prestige divert us from our primary purpose” (vs. Mark 9:41; 1 Tim. 6:10).(7)

“Every AA group ought to be fully self -supporting, declining outsidecontributions” (vs. Phil. 4:14-19).

(8) “Alcoholics Anonymous should remain forever nonprofessional, but our

service centers may employ special workers” (vs. 2 Tim. 2:15; elders).(9) “AA, as such, ought never to be organized, but we may create service boards

or committees directly responsible to those they serve (vs. Acts 6:1-7).(10)

“AA has no opinion on outside issues; hence the AA name ought never to be

drawn into public controversy.” (Prophets risked public controversy;Acts 20:25.)

(11) “Our public relations policy is based on attraction rather than promotion;

we need always maintain personal anonymity at the level of press, radio,and films” (vs. 2 Tim. 4:1-5).

(12) “Anonymity is the spiritual foundation of all our traditions, ever reminding

us to place principles before personalities” (vs. Eph. 2:20).

4. BRIEF HISTORY OF THE AA 12-STEP PROGRAM

a) Frank Buchmann (1878-1961) and the Oxford Group(1)

Muhlenberg College, PA

(2) Evangelical Lutheran in central Pennsylvania

(3) Director of YMCA at Penn State(4)

Moral crusader, world traveler and media showman

(world changing through life changing)(5) Oxford Group Movement, 1921 (cf. John Wesley, 1730; John Henry

Newman, 1840)

(a) Critical of established church(b) Back to “primitive church”

(c) Yet parachurch – no official membership

(d) Small group process at the “house party” (e) Experience vs. doctrine



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(f) The “changed life” vs. “conversion” (g) Self-help group

(6) “Four Absolutes” (absolute love, absolute honesty, absolute unselfishness,

and absolute purity)

(7)

“Eight Points” (surrender, sharing, restitution, quiet time, guidance, witness,and fellowship)

(8) “Five C’s” (confidence, conviction, confession, conversion, and continuance)

(9) Calvary Church (1933-38): home for the 5 C’s

(10) Moral re-armament (1938-)

(a) Leaves Christianity

(b) Libertarian, isolationist politics

(c) Supported Hitler(d) Pietism and politics

(e) Moral Crusade with the rich and famous b) Samuel Shoemaker (1894-1963)

(1)

Episcopal priest(2) Evangelical revivalism(3)

Student Volunteer Movement, YMCA(4)

From social gospel to personal commitment to Christ(meeting with Buchmann in Peking in 1918)

(5) Counseled alcoholics at Calvary Church (NYC)

(6) Left by Buchmann in 1938

(7) No association after 1941 with AA, until...

(8) Speech supporting AA in 1955(9)

Stayed in the Episcopal church

c) William Wilson (Bill W.) 1896

(1)

Successful stockbroker in 1920s(2)

Lost it all in the 1929 crash(3)

Could not recover; turned to drink to “numb the pain” (4) Allergic to drink (William Duncan Silkworth, MD)

(5) Friend Ebby of the Oxford Group at Calvary Church gets religion(6)

Bill’s great white light, 1934 (DM, p. 25)(7)

The Varieties of Religious Experience by William James given by Ebby!(8) Oxford group not interested in drunks(9)

Meeting with Dr. Bob in Akron, Ohio(10)

Some Scripture in Oxford groups: primary significance is the pragmatic

effect – it changes people

(11)

12 steps written in 1938; “Big Book” in 1939 (12)

AA leaves Oxford Group in 1939

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

C. Gluttony: The following section is by Mrs. Elyse Fitzpatrick, Counseling Womenwith Sinful Eating Behaviors



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1. Introduction: anorexia, bulimia, and overeating are the three most common

sinful eating behaviors you will see in your counseling ministry. All three have

certain commonalities as well as other individual peculiarities. The Bible

discusses the roots of these types of behaviors.

A Caution: do not be overwhelmed by medical-sounding terms such as anorexia

or bulimia. These are not diseases but rather behaviors, for which you as a Biblicalcounselor have answers. However, each of the three behaviors may result in

physiological maladies, such as obesity, amenorrhea, hypothermia, emaciation,

and others. In addition to this, there is some evidence that some obesity is caused by factors other than overeating; therefore you should enlist the help of a physician

immediately!

2. What are general Biblical principles about eating, dieting, and food?a) The Biblical term for an inordinate love of food or eating is gluttony: in the Old

Testament "zalal," in the New Testament "phagos" and "gaster." These are

pejorative terms which incorporate ideas of being worthless, being an eater, or a

belly, and describe both behaviors and appearances.(1) Gluttony is defined as: "to shake as the wind, to be light or worthless, to be a

riotous eater."

(2) Gluttony is sinful:(a) Proverbs 23:20-21 – it is a learned behavior; it is associated with other

forms of self-indulgence and laziness.

(b) Proverbs 28:7 – it is a learned behavior resulting in shame for the family.

(c) Deuteronomy 21:20-21 – it is linked with stubbornness, rebellion anddrunkenness.

(d) Numbers 11:34 – those who ate gluttonously were called "greedy." Along

with Psalm 78:21ff. (esp. v. 31) those whom God killed for greedy eatingwere the fat ones. God judged those who complained about the food,

requested something different, and ate it in haste because it appears that

this was their normal lifestyle.

b) Since this is a behavior which is sinful, any tampering with outer conduct only

(i.e., secular weight loss clinics, diet drink formulas, by-pass surgery, liposuction)without addressing the sins of the heart is ultimately futile and also may be

physically harmful.

c) There is no Biblical command to be thin! There are no promises of a body

beautiful to the one who loves the Lord. The focus on looking good and feelinggood about how one looks is an improper focus for the Christian. The proper

motivation for addressing any sinful eating behavior must be to become more

pleasing to God.

(1) Colossians 1:10 – seeking to please God in everything, even eating.

(2) 2 Corinthians 5:9-12 – our ambition must be to please God, for we all will be judged for what we have done in the body; we want to focus on pleasing God



39

not commending ourselves for we are not those who "take pride inappearance, and not in heart."

(3) 1 Corinthians 10:31 – whether eating or drinking or whatever we do, all

is to be done for the glory of God.

(4)

Romans 6:16 – we are to remain free from bondage to any sin. Overeating,anorexia, and bulimia constitute very strong forms of bondage.

(5) 1 Corinthians 6:19-20 – our bodies belong to God who purchased them, andwe are to glorify Him with them. If we abuse our bodies through overeating,

binging and purging, or starvation, we abuse the temple which He desires to

use for His glory. (6) Matthew 22:37ff. – we are to love God with everything that we are, including

our bodies.

(7) Romans 8:28-29 – God's goal for change is to conform us to the image of

Christ, not Christie Brinkley or ...

d) God has created food for our sustenance and pleasure. Eating and food are not

sinful per se, since Jesus Himself cooked food and ate, and God has given

commands concerning right eating and has provided such a wonderful variety offood for us to consume.

(1) Deuteronomy 14:26 – God grants us the freedom to enjoy "whatever our

hearts desire" as long as we are eating and rejoicing in Him. (2) Acts 14:17 – God Himself satisfies our hearts with food which gladdens us

(see Psalm 145:16 also).

(3) Matthew 11:19 – the Pharisees practiced unbiblical asceticism and called

Jesus a glutton and a drunkard.(4) Colossians 2:20-23 – harsh treatment of the body, including dietary rules,

do not result in righteousness, rather only in fleshly indulgence and pride.

e) God tested Adam and Eve in the Garden, the Children of Israel in the Wilderness,

and Jesus in the desert with food. Only Jesus was triumphant over the temptation

to eat wrongly and to murmur about God's provision.(1) Genesis 3:1-7 – the food appealed to their eyes ("a delight to the eyes"), the

desire to strengthen their bodies ("good for food"), and their pride ("You will

be like God"), and they chose to satisfy these desires in disobedience to God

and service to Satan.

(2) Deuteronomy 8:3 – God tested the children of Israel in the same way to teach

them that man does not live by natural means alone but by the Word of God.

"Israel, the prophetic shadow of the second Adam, underwent testingregarding eating during its wandering in the wilderness. The purpose of this

testing was to teach man that he does not live by bread only but by every

word that proceeds from the mouth of God. Even the providential orderingof God which deprives of bread may become a source of life i f Israel will

learn that existence does not depend primarily on the consumption of the

material substance of the creation. It depends instead on fellowship with theCreator, which arises from an acceptance in joyful trust of all that He orders



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for life" – O. Palmer Robertson, The Christ of the Covenants (Phillipsburg:

P & R Publishing Co., 1980) p. 85.

(3) Matthew 4:1-4 – the first temptation of Jesus in the wilderness was to provide

bread for Himself in defiance of God's authority. Jesus was hungry; He couldhave performed a miracle to feed Himself, but this would have been a self-

serving use of His power and He refrained. Rather, He quotes the Deuteronomy 8 passage and declares that He will be sustained and fed by His

obedience to God's Word. (See also John 4:34 and Ecclesiastes 6:7.)

f) We must refuse the dichotomy of the secular and the religious. We must look at

all of life as holy, not just our "religious" duties. This sanctity of life would

include our eating habits as well as every other daily function.

(1) 1 Corinthians 10:31 – whether you eat or drink, everything is to be done toGod's greater glory.

(2) Romans 14 – as Paul discusses eating meat offered to idols, he declares that

all eating must be done with a view to the cross and others' edification.

Note vv. 7-8:"For not one of us lives for himself, and not one

dies for himself, for if we live, we live for the Lord,

or if we die, we die for the Lord; therefore whetherwe live or die, we are the Lord's."

and vv. 20-21

"Do not tear down the work of God for the sake

of food. All things indeed are clean, but they areevil for the man who eats and gives offense. It is

good not to eat meat or to drink wine, or to do

anything by which your brother stumbles."

3. What are the common ruling motivations or idols which may be found in each

manifestation of gluttony?a) Overeating: (a behavior which is characterized by a habitual overconsumption of

food with possible periodic binges. Obesity is medically defined as being 20% or

more over normal weight.)(1)

False God (Exod. 20:3-5; Phil. 3:19)

(2) False Savior (Ps. 78:22ff.; Matt. 11:28-29)

(3) Control (Phil. 2:10-11)

(4) Self-righteousness and pride (Heb. 13:9)

(5)

Fears: acceptance, failure, other sins (Luke 12:4-5)(6) Self-condemnation and self-commendation (Col. 2:23-3:3)

b) Bulimia: (a behavior which is defined as habitual binge eating followed by

periods of purging using self-induced vomiting, laxatives, over exercising, orsleep. Both the binge and the purge must be seen as self-indulgent and sinful.)

(1) All of the above with the following modifications:

(a) False savior: the purge is the self-atonement for the sin of the binge(penance).



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(b) Self-righteousness and pride: an inordinate desire to "look good"

outwardly; since the binge would naturally result in a weight gain,

the idol of "looking good" forces the purge. This woman loves the

compliment (Matt. 23:5-7, 25-28; Matt. 6:1).

(c)

Laziness and the "short cut" mentality: since she is unwilling to learndiscipline and is ensnared by her idolatry, she looks for the easiest way

out of her self-indulgence, which is the purge. Her craving and lazinessare linked together (Prov. 21:25-26).

c) Anorexia: (a behavior which is defined as habitual voluntary self-starvation

which may have periods of binging or purging and results in a weight loss of 20%of optimum. This behavior is just as self-indulgent and sinful as the above.)

(1) Many of the above with the following modifications:

(a) False god: she may view her ability to abstain from what everyone else

must have as the defining factor in her quest for self-worship.(b) The desire for self-styled perfection – "The Perfect Little Girl"

(c) Is the body good? Is the body evil? Is a woman's body evil?

(d)

The desire to be different: a unique form of self-righteousness

(e) The desire to control others and manipulate (1 Kings 21:4)(f) The desire to punish others and demonstrate dissatisfaction

(1 Sam. 1:5-18)

(g) The desire to protect herself from daily life and responsibilities

4. What is some of the common fruit seen in lives of women who habitually practice

these behaviors?

a) Worry (Phil. 4:6-9) b) Depression (Gen. 4:7)

c) Self-Focus (Luke 9:23-23; Phil. 2:3-8)

d) Anger (Eph. 4:26-27)e) Other self-indulgence (Gal. 5:19-21; 1 Pet. 4:1-5; Col. 3:5)

f) Dishonesty (Col. 3:9)

g) Loneliness (John 15:13 - the servant)h) Blame shifting (Genesis 3)

i) Lack of confidence (2 Cor. 3:5-6; Prov. 28:1)

j) Problems with the opposite sex (1 Tim. 5:1-2)k) Hopelessness (Rom. 15:4; 1 Cor. 10:13)

l) Judgmental attitudes (Luke 18:1; Matthew 23; Rom. 14:1-12)

5. What can the Biblical counselor do to help?

a) Insist on a visit to the physician to outline an appropriate eating schedule. b) Get the family involved for accountability.

c) Focus both on the motives and the behavior – both are sinful, both need to be

changed. Repentance and confession to God and others is necessary.d) Daily record keeping – both of food consumed and spiritual disciplines.

e) Train her in sanctification and put offs and put ons.

f) Arrange for a weekly weigh-in with a secretary.g) Teach her to be thankful and utilize a "thank list.”



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h) Teach her that all food is a wonderful gift from God and to be thankful

and pray before any eating (1 Tim. 4:3-5).

i) Before any real change can begin, she must be willing to commit to a Biblical

agenda rather than just trying to lose a few pounds or get back "in control."

j) Removal of the following items from the home will be particularly helpful:scales, laxatives, and diuretics.

6. What to do when tempted to binge:

a) Cry out to God for help in humble trust (read Matt. 6:13).

b) For the present, try to avoid places where you habitually begin binges.c) Move, move, move! Change the position and location of your body.

d) Remember that you are accountable to report your binge. Grab a pen and start

to write what you have eaten.

e) Remember that the escape of the purge is not open to you any longer.f) Even if you have already begun to eat sinfully, stop now. Ask God for help and

confess your sin. Remember that the desire to be perfect and the resulting

condemnation and further self-indulgence you will experience is sinful.

g) Think of a favorite chorus or hymn and begin to give thanks to God for His grace.h) Remember that one step in the wrong direction will lead to more (Rom. 6:19).

i) Remember that Jesus died a terrible death for this sin; read and meditate on

Isaiah 53. j) Remember your commitment to pray before eating anything.

7. The following excerpt is from Elyse Fitzpatrick’s book Love to Eat, Hate to Eat :

a) How can we judge if we have DISCIPLINED eating habits?

D: Do I DOUBT that I can eat this food without sinning?

But he who doubts is condemned if he eats because his eating is not from

faith; and whatever is not from faith is sin (Rom. 14:23).

If you think that it is somehow sinful for you to eat a certain food, then it is

sin for you to eat it.

I: Will eating this food demonstrate a heart of IDOLATRY?

You shall have no other gods before Me (Exod. 20:3).

Are you looking at this food as a savior? Do you run to this pleasure instead

of running to God? Are you demonstrating a heart of independence, “I can

eat/starve myself if I want to. No one is going to tell me what to do!”

S: Will eating this food STUMBLE a weaker Christian?

It is not good to eat meat or to drink wine, or to do anything by



43

which your brother stumbles (Rom. 4:21).

If you know that eating this chocolate chip cookie with your friend will

probably throw her into a binge, then it is sinful for you to eat it – even if it

doesn’t bother you.

C: Am I eating this food because I COVETED it?

You shall not covet . . . anything that belongs to your neighbor (Exod. 20:17).

Are you eating this food because you saw a commercial for it, ignoring the

important factors of health and true hunger?

I: If I eat this food will it create an INROAD for sin in my life?

But put on the Lord Jesus Christ, and make no provision for the flesh

in regards to its lusts (Rom. 13:14).

If you eat this chocolate chip cookie will it cause you to slide into a binge?

Will you spend time “vegging out” in front of the TV instead of fulfilling your

obligations?

P: Can I eat this food with PRAISE and gratitude?

For everything created by God is good and nothing is to be rejected, if it isreceived with gratitude (1 Tim. 4:4).

Are you truly thankful for God’s good provision or are you eating in spite ofHis grace? Can you stop and calm your heart in thankful worship or are you

just “stuffing” this food in a fr enzy?

L: Would eating this food harm my LIFE or health in any way?

You shall not murder (Exod. 20:13).

With what I know about good nutrition, would eating this food harm my

health in any way?

I: Am I ILLUSTRATING good eating habits for others?

Show yourself an example of those who believe (1 Tim. 4:12).

Am I demonstrating good eating habits for my family? Would my children be

able to testify that they knew that I trusted God by the way I conduct myself in

the kitchen?



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N: Am I able to say “NO”?

But I buffet my body and make it my slave, lest possibly, after I have preached

to others, I myself should be disqualified (1 Cor. 9:27).

Even though it might not be sinful for me to eat this chocolate chip cookie, am

I willing to deny my flesh and say “no” to legitimate pleasures, even if it isonly for a time?

E: Does my desire to eat this flow out of any sinful EMOTIONS?

If you do well, will not your countenance be lifted up? And if you do not do

well, sin is crouching at the door; and its desire is for you, but you must

master it (Gen. 4:7).

Am I eating this food because I am hungry or am I eating because I’m

worried, angry, bored, depressed, or frustrated?

D: Will preparing or eating this food DISTRACT me from something better?

Martha, Martha, you are worried and bothered about so many things; butonly a few are really necessary, really only one, for Mary has chosen the good

part, which shall not be taken away from her (Luke 10:41-42).

Is the focus of my eating and food preparation that of a servant or a performer? Am I missing ministry opportunities and making my family

uncomfortable by my activities in the kitchen?

E: Will eating this food ENSLAVE me in any way?

All things are lawful for me, but not all things are profitable. All things arelawful for me, but I will not be mastered by anything (1 Cor. 6:12).

If I continue to eat these chocolate chip cookies everyday, will I becomeenslaved to them? Is there any kind of food or drink that I must have

everyday?

b) What does the Bible say about how to change in a God-honoring way?

Relying upon the Holy Spirit, we must:

(1) Become convinced that our present method of eating is sinful and turn from it.

(2) Become convinced that God’s methods for disciplined eating are right and

begin practicing them.



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(3) Seek diligently to change your mind and become conformed to God’sthinking, especially in the area of your eating habits.

(4) Continue to practice these new thoughts and behaviors, even when the

struggle gets hard.

---------------------------------------------------------------------------------------------------------------------

D. Sensuality

1. Aselgia means wantonness, licentiousness, sensuality. It is tied to sexual immorality

and akatharsia, uncleanness or impurity (Rom. 1:24, 6:19; 2 Cor. 12:21; Gal. 5:19;Eph. 4:19, 5:3; Col. 3:5; 1 Thess. 2:3, 4:7).

2. It is tied to other sins and comes out of man's heart (Matt. 15:18-20; Rom. 13:13;

2 Cor. 12:21; Gal. 5:19; Eph. 4:19; 1 Pet. 4:3, 2 Pet. 2:2, 18; Rev. 18:3).

3. Living for feelings and pleasure not by faith in faithfulness. This opens one up for

any amount of bodily slavery, especially in the sexual realm (cf. fainting game; eroticasphyxia).

4. See sexual immorality below.

5. Worry, fear (see Intro. syllabus)

II. Bizarre behavior (Ps. 115:1-8; Psalm 135; Psalm 50; Rom. 1:18-32, 8:5-8; 1 Cor. 2:14-16)

A. Multiple personalities

B. Catatonic states

C. Schizophrenia

D. Physical components

E. Demonic influence



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The Third Commandment:Deceit and Cursing vs. Truth and CommitmentWestminster Larger Catechism, Questions 111-114

I. Lies, hypocrisy, breaking word (Zechariah 8; Eph. 4:25)

A. Cf. John 8:31-47 for key issues at stake.

B. Fear of God and partnership with others are the put ons.

II. Filthy talk, course jesting, silly talk, cursing (Eph. 5:3-14)

A. Thanks and exposition of evil are the put ons.

III. Grumbling and complaining (1 Cor. 10:1-13; Phil. 2:12-16)

A. Being on guard, finding God's way of escape, working at solutions by God's grace,

and giving thanks are the put ons.

1. Depression (see the Intro syllabus)

2. Bi-polar disorder

3. Physical elements

IV. Occult guidance

A. Seeking the spiritual realm (Deut. 18:9-22, 29:29)

B. New Age mysticism

C. Dependency on supernatural (Judges 6-8:27)

1. Especially 8:27; 17-18 (Micah's idols)

2. Jonathan the Levite and the Danites (2 Tim. 3:1-9)

D. The Word of God, obedience, and contentedness are the put ons

(Deut. 29:29; 2 Tim. 3:10-17).



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The Fourth Commandment:Laziness and Work-Worship vs. Work and Sabbath Rest

Westminster Larger Catechism, Questions 115-121

I. Work is necessary (1 Tim. 5:1-8).

A. Sloth is wrong (Prov. 6:6-11; 13:4; 15:19; 19:24; 20:4; 21:25-26; 22:13; 24:30-34).

1. It leads to sudden calamity which only makes things worse.

2. Frustration and shame can lead to anger and depression and fear. Cf. Intro syllabus.

B. The put ons are found in Ephesians 6:5-9, Colossians 3:22-4:1, 1 Timothy 6:1-2, and

1 Peter 2:18-25.

1. Work for God, not men. Work hard.

2. Be a witness to unreasonable people.

C. Calling vs. career (1 Tim. 6:3-10)

1 1 Timothy 6:3-10

2. Martin E. Clark, Choosing Your Career (Phillipsburg: Presbyterian and Reformed,

1989)

II. Worship is a blessed necessity.

A. Work can become an idol or means to idolatry (1 Tim. 6:3-10).

B. Worship is the place to dedicate fruit of labor (Deut. 26:1-11).

C. Worship needs to be taught. Cf. Marriage & Family syllabus.

D. Worship is necessary recreation (Exod. 20:8-11; 31:13-17; Deut. 5:12-15; Isa. 58:13-14).



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The Fifth Commandment:Rebellion vs. Honoring Authority


I. Family issues (see the Marriage & Family syllabus)

II. Age issues

A. Small children

B. Young adults

C. Singleness

D. Elderly

III. Divorce (see the Marriage & Family syllabus)

IV. Incest (see the Marriage & Family syllabus)

V. Levels of authority

A. The Individual

1. Commitment – covenant

2. Issue of confidentiality: George C. Scipione, “The Limits of Confidentiality inCounseling,” Journal of Pastoral Practice 7:2 (1984): 29-34

B. The Family

1. Use as a resource to help.

2. Use as a resource for discipline.

C. The Church – Jay Adams, The Handbook of Church Discipline (Grand Rapids:

Zondervan, 1986)

1. Follow the Biblical plan

2. Elders must make judgments

3. Peacemaker Ministries

P.O. Box 81130, Billings, MT 59108

www.peacemaker.net



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D. Independent Economic Entities

1. Physicians

2. School (see Marriage & Family syllabus)

3. Professional mental health

4. Dr. Peterson's work in the earlier section on credentialing

E. The State

1. Romans 13:1-7 and 1 Peter 3:13-17

2. Submission required except where it entails sin

3. Reporting issues



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The Sixth Commandment:Murder vs. Life


I. Anger (see the Intro syllabus)

II. Suicide

A. No Biblical grounds

B. Options: three

C. Use of authorities

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

III. Abortion Counseling (the following two sections on Crisis Pregnancy Counseling and

Post-Abortion Counseling are written by Eileen Scipione)

A. Crisis Pregnancy Counseling

1. PREFACE

a) Total reproductive freedom belongs to God alone – not to men or women.

b) Definition of pregnancy:

Pregnancy is the natural process by which persons proceed fromfertilization to birth.

(1) Children are a blessing.(a) Not a curse, not punishment (even if conceived in fornication)(b) Psalm 127:3-5

(c) 2 Samuel 12

(2) Children are the natural consequence of sexual intercourse, protected or

unprotected.

King David's son's death was a punishment, his existence was not a punishment.

c) Purpose of sexual intercourse (not necessarily in this order)

(1) Bonding – "one flesh"



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(2) Procreation – "be fruitful and multiply"

(3) Pleasure – "Song of Solomon"

d)

Faith in what Scripture commands and promises is the key to reproductiveissues: “Anything not done in faith is sin” (Rom. 14:23).

(1) Infertility

(2) Crisis pregnancy

(3) Post abortion syndrome

2. BODY

a)

You need to face the PRESENTATION problem.

(1) Address the fear and give hope.

- Do this at the beginning.

- Help the friend who knows of the possible pregnancy do this.

(a) Find out what is her greatest fear if she doesn't get the abortion she

knows she legally may get.

(b) Use Scripture to give her reason to believe she'll be all right. If she

does not believe the Word, you can still use a few selected passages.Just don’t throw many at her.

(2) Address the pregnancy issue.

(a) Determine if she has obtained an accurate pregnancy test. These are

available in any drug or grocery store.

(b) Find a trusted woman within your church to go with her to a crisis

pregnancy center, so she can help follow up the advice given her and,

in rare cases, correct any misinformation she might receive.

b) You need to face the PERFORMANCE problem.

(1) Deal with the child issue.

(a) Abort or carry to term: the abortion question. Have her read Scripturealoud.



52

Scriptures to use: Exod. 21:22; Exod. 23:7; Luke 2; Jeremiah 1;

Ps. 139:13-16

(b) Relinquish for adoption or parent. Give literature on the various kinds

of adoption. Let her open up as to how she feels about adoption.(Most girls are opposed to adoption at first, but after the seriousness of

this situation hits them, they might be open to it at a later time.)

(2) Deal with the mother.

(a) Guilt or repentance (if she already is a believer)

i) Ask the Spirit of God to give you wisdom to tell the difference

between genuine remorse and temporary guilt feelings. This isvery hard to differentiate.

ii)

Try to determine if she has repented toward God concerning

the fornication. Do you see godly sorrow or worldly sorrow(2 Cor. 7:10)?

(b) Father of her child

Help her tell him if he doesn't know she is pregnant. Bring him in

for counseling, if possible. Go over his responsibilities and options.

Explain that confidentiality is needed.

(c) Address her need for living space.

Work with the pregnancy center to make sure she gets into a maternity

home or shepherding home, if needed.

c) You need to face the heart issues.

(1) Personal response

(a) Reconciliation (Matt. 7:1-5, 5:21-26, 18:15-35; Luke 17:1-10). Help

her tell her parents. Go with her or call them in. Much of this is with

the pregnant woman's family. They need help forgiving her and not

holding it against her (if she has repented). Beware that they couldimmediately pressure her to abort, thus do not encourage her to tell

them too soon if they are an abortion risk.

(b) Explore any contribution her parents might have made to her

“ problem.” They may have set a bad example for their son or

daughter, living out an indulgent lifestyle. Or, the opposite may bethe case: they may have been overprotective or controlling.



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(2) Family response

(a) Forgiveness – encourage the family to work at reconciliation from

their end. Believing parents or guardians must be ready to forgivewhatever the offense if their son or daughter asks for forgiveness.

(b) Care of child

i) Discuss the pros and cons of raising the child as grandparents.ii) Discuss the pros and cons of the couple getting married. Avoid

marriage if the couple is selfish or immature or an unequal yoke.

(3) Church response

(a) Repentance

Encourage her to write a letter or give a verbal presentation beforethe church. This should be done before she is visibly pregnant.

The father of the child should be there, too.

(b) Obtain elders' advice on the child and family issue.

Ask them about the pregnant young woman's ability to raise the

child, with or without the grandparents' help.

(c) Instruction to the congregation. Warn against gossip, even in prayer

groups, and harshness while also instructing about the importanceof a Biblical view of relationships and sexuality.

(d) Financial Support – start with the individual, then the family, followed by the church, with the civil government (welfare) being the last step.

Never forget that dependency on those with the biggest pockets is veryeasy. Trusting God and working hard is of first importance. So many

people on welfare lose sight of the fact that hardworking taxpayers are

supporting them. They really have not paid into the system what they

are getting out of it.

(4) Legal issues

A helpful website on how and when to report iswww.pa-org/mandatoryreporters

A Biblical conscience and a desire to protect children from an authorityfigure who abuses them should be enough to make the necessary reports.

http://www.pa-org/mandatoryreporters





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But the law of PA requires it if there is reasonable suspicion.

The only exceptions are confidential communications between the

individual and their attorneys or ordained clergy.

The law reads that any person who comes into contact with children in thecourse of their employment, occupation, or practice of their profession

must report.

(a) Rape – includes statutory sexual assault (‘statutory rape’ was repealed)

A helpful website on this is www.ageofconsent.com/pennsylvania

If the victim is below the age of 14, criminality is involved. Compliance

and resistance is not an issue. If the victim is under the age of 16 and theother person involved is four years older, then a felony of the second

degree has been committed.

(b) Incest

i) Call Child Protective Services (called CYF in PA) anonymously if

you aren't sure of a case. Document parties you speak with atChild/Youth and Family services.

ii) If a person has trusted you and reached out to you enough to tell

you a little about what has happened to them, DO NOT fail to doall in your power to get them the protection and counsel and

comfort they need. This is scary and time-consuming but of great

importance. Too many Christians have failed to respond well tothe most vulnerable in their churches when the victim has made

efforts to tell someone they trust.

iii) The spread of child pornography has contributed to the increase in

child molestation. The church is not free of this tragedy, not by

any definition. The most heartbreaking events are when a perpetrator uses the Bible to convince the victim of the ‘rightness’

of the abuse.

(c) Adoption

Adoption is a wonderful option but comes with many risks. Many

surveyed adoptees later in life say they were glad they were adopted.

Some are not.

i) Closed or traditional – the birth mother gives up all rights to

choose or know anything about the adoptive couple or person.Closed adoption requires a great amount of trust in the adopting

http://www.ageofconsent.com/pennsylvania






55

agent, and/or a great amount of fear if the pregnancy would

ever be known by certain parties.

This is not very common anymore because most birth mothers

(also called “placing parents”) want their child to know that she/heloved them and chose what she/he thought was best for them.

(The father of the child has no legal rights but sometimes is trusted

enough to be a part of the decision to relinquish.)

ii) Open – the birth mother chooses the adoptive couple or person and

continues to have a relationship with them and her child. A plan or

contract is agreed upon ahead of time involving pictures, letters,

and visits. Often the birth mother or father wants more contact andcan even be tempted to kidnap the baby if she/he changes her/his

mind.

Occasionally the opposite problem occurs. The adoptive parentswant the birth mother to be more involved than she is, especially if

the child seems to do better when she/he is around the birth

mother.

iii) Semi-open – the placing parents choose the adoptive parent(s)

from a resume-like form. Often the parties arrange a pre-birth

visitation. Letters, photos, and emails are agreed upon, usuallythrough a third party or agent.

However, no identifying information is shared. Thus, there is lessrisk of the child being kidnapped after the birth mother or father

changes their mind.

Concluding remarks on adoption: If you are counseling someone

involved in adoption, don’t say things you do not know for sure.

Do not tell a placing parent that they will forget their child. Do nottell an adoptive parent that if they love their adoptive child enough

they will never search for their biological parent. Tell them God’s

promises to be with them and never forsake them.

B. Post-abortion counseling

1. INTRODUCTION

a) Frequently asked questions

(1) Who is competent to counsel the post-abortion woman?



57

Other groups suggest that the woman should pray and ask God to reveal

the gender so that they can name the child. Ephesians 2:20 indicates that the

foundation has been laid, and therefore I take from that declaration that we are

not to expect any new revelation from God, even if it is the sex of an abortedchild. In a later section, I will give suggestions how to give the aborted child

his/her own identity without asking God for new revelation.

(b) Unbiblical terminology with secular origin is used profusely in much

of the training and counseling done by post-abortion groups. It is myconviction that Christians should try as much as possible to use Biblical

terms instead of secular terms wherever appropriate, because this would

help believers understand that the Bible really does do what it claims in

2 Timothy 3:16, that is to "thoroughly equip us for every good work."

(c) Unbiblical ideas such as "forgiving oneself" are rampant in this arena.

This will be dealt with later in the outline.

(5) How does the post-abortion woman know if she has not repented and been

restored?

She may still need healing and restoration if she thinks that things are not right

between her and God or her and others in her life, if she feels compelled to

conceal the abortion from people close to her.

(6) What are the common indications of a post-abortion woman who needs to

begin getting help or to continue in the process?

(a) Emotional deadness or numbness

(b) Reacting physically when abortion is mentioned in public, such as

becoming tense in certain areas of your body(c) Nightmares, flashbacks, and hallucinations

(d) Carefully avoiding the subject when it comes up

(e) Being overcome with sorrow, anger or guilt when you do talk to someoneabout it

(f) Feeling uncomfortable around babies or children the age yours would be

(g) Resenting those involved in your abortion decision

(h) Rationalizing why your abortion was the right thing to do

(i) Striving to make the education, career, or relationships you put before the baby a success in order to prove that it was worth the sacrifice

(j) Smothering or overprotecting your present children

(k) Becoming depressed at the anniversary of your abortion or the would-be birth date

(l) Fearing childlessness (if you have no children at present)

(m) Suicidal thoughts(n) Increased alcohol or drug use



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(7) Can you counsel a woman who does not want help?

A woman must see her need before she will seek help. Even if she does not

see her need, however, she can be Biblically confronted.

If you know a woman you think is not Biblically reconciled with God oranyone else, you should first pray that you would see any of your own un-

dealt with sin first, then invite her to have a cup of coffee or tea with you and

ask her if she thinks the symptoms you describe to her could be the result of a past abortion.

2. Issues to face in counseling:

a) SPEAKING THE TRUTH:

(1) Facing the conception

Describe the kind of relationship you had with the father of the baby.

What went through your mind about the possibility of becoming pregnant?

Did you do anything to prevent the conception?

(2) How was the abortion decision made?

Talk about your thoughts and feelings when you first thought you might be pregnant.

Discuss who you told and what their reaction was to your possible pregnancy.

How did you find out for sure that you were pregnant?Discuss who you told about your for certain pregnancy and what their

response was.

Think about who you did not tell. Talk about the reasons.Did you receive counseling anytime in the process?

Who did you allow to have the biggest influence on your decision?

Were you rushed?Would you have chosen abortion if it had been illegal?

Discuss what you knew then about the three choices: abortion, adoption, and

parenting.

Talk about the kind of support you would have needed in order to not choose

abortion.

(3) What was the abortion procedure like?

(Some of the following questions are for the purpose of discovering what

individuals may be the recipient of her anger and resentment for his/her

involvement in the abortion. There is no need to explore all of these.)



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Think about how you got to the place you had it.

Talk about how you felt walking in.

What was the atmosphere in the waiting room like?

Describe how you felt lying on the table. Did you want to change your mind?

Describe the staff who worked on you that day.How did they respond to you?

What do you remember about the procedure itself?Talk about any new decisions you made in regard to sex, men, parents, or

children.

Did you see any changes in yourself: spiritually/emotionally or physically?What is the most obvious way your abortion(s) has/have changed your life?

(4) Did she experience relief after the abortion?

What went through your mind afterward?

Study 2 Samuel 11. Describe the relief David felt after he had Uriah killed.

(5) Has her "denial" been a form of lying to herself?

Read Luke 22:55-60.

Was Peter's denial of Jesus a form of lying to himself and others?What did you not allow yourself to think about? to say? to do?

Is there anything you are still not allowing yourself to talk about?

What do these verses teach about denying the truth –

Jeremiah 5:3, 23; 6:15; 8:6?

B. DEALING WITH ANGER

1. With whom is she angry, bitter, or resentful and why?

Study Jesus' righteous anger in John 2:13-16.What was the result of this anger?

Study Moses' anger in Numbers 20:3-13. What was the result of this anger?

From Ephesians 4:26, is there any evidence for a type of anger that is notsinful?

Unrighteous anger can become sarcastic, hostile, violent, or cynical.

Think back to the previous section on speaking the truth. As you worked

through that part, do you recall any anger you felt towards anyone? God?

parents? friends? father of the baby? yourself?What was the reason for that anger? Write it out for each person.

Do you still have any of that anger left?

How do you hide it?Describe how you sin in your angry moments.

2. With whom is God angry?



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Study Proverbs 6:16-19. What does God despise?

Why was God angry with Solomon in 1 Kings 11:9-10?

What do Deuteronomy 13:17-18 and 2 Chronicles 32:26 teach about being

delivered from God's anger?

3. What to do with anger?

Repentance is the first step.

What does Psalm 4:4 teach about avoiding the results of sinful anger?

Pray daily for the self-control to overcome anger.Teach those around you what to say to you when you become angry.

Focus on God's love and power to change you.

Returning good for evil. If you still see this person, look for ways to show

kindness to him/her.

C. GUILT/WORRY

1. Biblical examples of guilt and depression

Bitterly she weeps at night; tears are upon her cheeks (Lam. 1:2a).

My soul is cast down within me (Lam. 3:19-20).I am too ashamed and disgraced to lift up my face to you (Ezra 9:6).

Although you use an abundance of soap, the stain of your guilt is still

before me (Jer. 2:22).

For I am about to fall, my pain is ever before me. I confess my iniquity;I am troubled by my sin (Ps. 38:17-18).

2. How to break the habit.

“Be transformed by the renewing of your mind” – when the overwhelming

feelings come, distract yourself repeatedly with Christ-centered songs andcomforting Scriptures.

Cast your cares on the Lord and He will sustain you (Ps. 55:22).An anxious heart weighs a man down but a kind word cheers him up

(Prov. 12:25).

Those who sow in tears will reap with songs of joy (Ps. 126:5).

The Spirit helps us in our weakness. He intercedes for us with groans that

cannot be expressed (Rom. 8:26).You have been set free from sin (Rom. 6:17-18).

Let us fix our eyes on Jesus (Heb. 12:1-2).

So we fix our eyes not on what is seen, but on what is unseen(2 Cor. 4:17-18).

3. Guilty feelings or true guilt?



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Help her distinguish the difference between what the Word says is

wrong and what family or culture says is wrong.

Godly sorrow brings repentance that leads to salvation and leaves no

regret, but worldly sorrow brings death (2 Cor. 7:10).

There is no condemnation for those who are in Christ Jesus (Rom. 8:1).

D. LEARNING TO FORGIVE

1. Asking God to forgive her. Has she done this already?

If we confess our sins, He is faithful and just to forgive us our sins and to

cleanse us from all unrighteousness (1 John 1:9).

If this has not been done, she really can go no further because all sin is first

and foremost against God. In addition, one cannot truly forgive others

without knowing God's forgiveness.

If she is not truly born from above, she will only be doing penance for her

abortion. The gospel must be explained carefully and lovingly. Only theHoly Spirit can give her the gift of faith.

2. "Forgiving myself" or recognizing Christ's forgiveness all over again?

If we say that we can accept God's forgiveness but cannot forgive ourselves,

we are saying that our standards are higher than God's standards. The more

Biblical expression is that we are not believing Romans 8:1. There is nocondemnation for those in Christ Jesus. Therefore we cannot condemn

ourselves. God condemns our sins as wrongdoing, but He does not condemn

to hell anyone who is in Christ Jesus. The post-abortion believer must becounseled to see that abortion is not the unforgivable sin. Peter denied his

Savior and was forgiven; she denied her child and can also be forgiven.

3. From whom should she ask forgiveness? Getting the log out of her owneye so she can see clearly to get the log out of someone else's eye.

The post-abortion woman needs to be shown from Scriptures such as

Matthew 5:23-24 and James 5:16 that she should reconcile with those againstwhom she sinned in the abortion decision. In some of the most commonly

used post-abortion materials I've found, there are suggestions to write letters

to people from whom you wish to receive forgiveness. However, she isadvised clearly never to send them.

I believe from Matthew 5 and 18 that she needs to send those letters ifshe can locate the person and if she has never before asked to be



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forgiven for a particular sin she committed against that person.

4. To whom should she offer forgiveness?

If someone in the past has sinned against her and she has responded withyears of anger and bitter resentment, she needs to ask to be forgiven for that

bitterness, even if they have never asked to be forgiven for their part in theabortion or earlier conception.

5. How to offer forgiveness

Help the woman write a letter to the offended party and end it by inviting

the recipient to write or reach you in person if there are any questions or

responses. Make sure the counselor reviews the letter before she sends it.She will need many loving reminders to focus on the power and love of

Jesus as these people are often connected with fearful memories.

6. Being ready to forgive from the heart

If someone has hurt you, but has not asked to be forgiven, you need to be

ready to forgive from your heart. Matthew 18:35 is clear on this. I believethis means that whenever the other person's sins and failures enter your mind,

you should ask God to convict them of that particular sin. At the same time

ask the Lord to make you ready to wholeheartedly forgive that person if he or

she should ever ask. It might also be advantageous to go to that person.

E. FACING YOUR ABORTED CHILD(REN)

1. When did her child's life begin?

Help the post-abortion woman understand that the Bible uses the same termfor a prenatal child as for the postnatal child. The heartbeat begins at 22 days

gestation. Brain waves can be measured at 42 days gestation.

2. Where is her baby now?

a) We can't say conclusively because the Bible does not spell it out clearly.

b) 2 Corinthians 5:6-8 teaches that when we are at home in the body we are

away from the Lord. When a parent of the aborted child puts their faith inChrist alone, then that child is a covenant child and a part of the kingdom

of God.

c) If the aborted child is not a covenant child, and neither parent ever comes

to trust Christ, then there is no clear indication; we can make no dogmatic

statement as to the eternal state of every single aborted child.



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d) Our comfort, as well as the comfort of the post-abortion woman,

must be in the justice and mercy of our God and not in any teaching

of an age of accountability.

3. What can she know about her baby? Cannot know?

a) She should not be encouraged to ask for God to reveal anything aboutthe child other than what the Scripture teaches.

b) However it can be very helpful to have her keep infant clothing or otheritems that remind her of the child, as long as it does not become something

similar to idolatry. Creating a special song, doing a piece of art, growing a

certain plant, or writing a poem can bring a great deal of comfort to the

birth mother.

4. Should she name her child?

Naming the child can be of much benefit in bringing an identity to the baby.If she has not named the baby already, encourage her to choose a name that

would be suitable for a boy or a girl. If she insists she can just "feel" what sex

the baby is (was), then she can name the baby accordingly.

5. Would writing an imaginary letter to the child be a benefit?

This can be very comforting and might be suggested as long as she is not ledto think that the child knows what she has written and thereby can forgive her.

F. PROGRESSIVE SANCTIFICATION: HOPE FOR THE FUTURE(This can only be found if a person is in Christ.)

1. How to develop a disciplined life

a) She needs to be counseled on the importance of regular Bible study,

prayer, fellowship, communion, worship, giving, and ministering to theneedy.

b) She should be held accountable by her mentor/discipler for each of the

above-mentioned areas over a period of time that extends long after the

weekly counseling has stopped.

2. Praying daily for those who have hurt you

It is very helpful to have her pray regularly for the salvation as well as the

sanctification of everyone who sinned toward her. This should not happen

just when she is having bad memories or flashbacks but all the time.



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3. Living with "no condemnation” – focusing on God's power and love

Luke 7:47 teaches that he who is forgiven little, loves little, but he who

is forgiven much, loves much. The prostitute in this passage was lavish

in her display of love toward Jesus, because she saw herself as a very greatsinner. The religious leaders in Jesus' time were not intense and zealous in

their love for the Lord Jesus, because they definitely did not see themselvesas very great sinners. Where sin abounds, grace did much more abound.

4. Learning to praise

a) Teach her to keep a diary of God's daily blessings, protection, victories,

peaceful moments, and any and every specific thing God has done for her

or her loved ones. This builds a thankful heart.

b) Have her do a study on the character of God and use it in her daily prayer

time.

5. Living a life of peace with God, others, and yourself

a) Make as first priority in your life your relationship to Jesus.

b) Next is your relationship to your spouse. Keep peace with him.

c) Never let tension with your children go undealt with either.

d) There are guidelines for all believers, but they are especially true for the

post-abortion woman, because Satan will try to use problems in her lifeto tell her that because she "killed her baby," she'll never overcome her

problems; she'll never really be a strong Christian.

6. When the old feelings return: how not to live like a "victim"

a) Hold on to God's promises such as:

(1) “I can do all things through Christ who strengthens me" (Phil. 4:13).

(2) "Old things have passed away; behold, all things have become new"

(2 Cor. 5:17).

b) She is no longer the victim, but the victor in Christ.

SUGGESTED READING: www.HealingHearts.org by Sue Liljonberg

Pat Layton , Surrendering the Secret, Healing the Heartbreak of Abortion

(Trust Media Oto, 2008)- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -



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IV. Bitterness and hatred

A. The same dynamic exists here as in worry.

See Philippians 4:4-9 and the Introduction to Counseling Course Notes.

B. The put on is love (1 John).

C. The put on is found in Ephesians 4:29-5:2.

V. Victimizers and victims

A Biblical view of compassion for the weak and victims of oppression vs. a humanistic

view of victims

A. God is compassionate.

1. His grace and compassion are part of Him (Exod. 34:6; Deut. 4:31;2 Chron. 30:9; Neh. 9:19; Joel 2:13; Mark 8:2).

2. He saves (Exod. 3:8, 6:6; Psalm 10; Ps. 68:5-6, 10, 19; Ps. 94:5-6, 7-11;Ezekiel 34; Prov. 15:25).

3. Jesus does it all (Isa. 9:20; 11:4; 25:4; 43:3, 11; 45:20-21; Isaiah 53;

Matt. 11:25-7; Luke 4:18 quote of Isa. 61:1).

B. He commands you to be compassionate.

1. God hates and punishes failure (Isa. 1:17, 23, 26; Isa. 10:2).

2. He wants you to do it (Lev. 25:35; Deut. 15:7-11).

3. This is the job of every Christian (Prov. 14:20-21, 31; 17:5; 19:17; 20:13; 22:9,

16, 22-23; 28:36).

4. Leaders have a special responsibility (Prov. 29:4; 31:9).

C. He identifies the ones who need compassion.

1. Look for the needy.

2. Look for the weak and defenseless – widow, fatherless, alien, those who have nokinsman-redeemer.

D. You are to give help.



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1. Legal help (Exod. 22:25-27; 23:6-9; Deut. 10:17-22; 16:18-19 – general);

(Deut. 17:2-20 – the law system)

2. Economic help (Exod. 22:25-27; Exod. 23:10-13; Lev. 14:21; Lev. 19:9-10;

Lev. 23:22; Leviticus 25; Deut. 14:28-29; Deut. 24:10-15, 19-22).

3. Help to become self-supporting (Exod. 23:1-3, Lev. 19:15, Exod. 30:11-16 – dignity, responsibility)

4. Heart of godliness (James 1:27; 1 Tim. 5:3-6)

E. You need preventative work.

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

VI. The following section is written by Mrs. Elyse Fitzpatrick, Ministering to the Adult

Female Victim of Child Abuse

A. Why should we be prepared to counsel child abuse “victims”?

1. We are commanded to help the oppressed and weak.

a) Psalm 82:3-4 b) Proverbs 31:8-9

2. We are to be compassionate and sympathetic to others who suffer and are weak.

a) Romans 15:1 b) Galatians 6:2

c) Hebrews 12:12-13

d)

Isaiah 35:3-4e) Acts 20:35

f) Psalm 72:4

3. We are to offer real help to the weak, not just pious platitudes.

a) 1 Thessalonians 5:14

b) Jeremiah 6:13-14 – “Peace, peace...”

4. There are many women who fall into this category.

a) Media figures may be exaggerated. In 1984, the number of reported cases of

child abuse was 1,726,649. The number of actual cases where a crime was

proven was only about 5% or 86,332 (The Child Abuse Industry, Mary Pride).

5. Some cautions

a) Deal with real abuse; avoid the psychological method of “working backwards” from symptoms; avoid the trap of seeing everything as “abuse”;

question memories that have surfaced in therapy (FMS) without any other

concrete evidence; control your own feelings:



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Indignation at other s’ sufferings, though a generous passion, needs to

be well managed, lest it steal away patience and humility from

those who suffer and plant anger and cynicism in their stead.

C. S. Lewis, The Problem of Pain

b) Luke 17:1-2: being sinned against is inevitable. The heat or pressure thatsome have taken is certainly greater than others, but you yourself know what

it is like to be misused, betrayed, neglected, disappointed, or abandoned.

These commonalities will help you become a stronger, more compassionate,

more balanced counselor. Don’t think that this is something you can’tunderstand if you haven’t experienced it.

c) A final caution to ponder: is the term “victim” appropriate for one who

believes in the sovereignty of God?(1) Proverbs 16:4

(2)

Proverbs 29:13

(3) Genesis 50:20

B. What is real abuse like?

1. No Place to Cry by Doris Van Stone

“Physical abuse and neglect: neglect is the failure to provide the basic necessities

of life to the extent that a child’s well-being is endangered. Physical abuse is

defined as behavior that results in the non-accidental injury of a child.

Sexual abuse: any use of a child by an adult for the purpose of providing sexual

gratification to the adult or the child. This abuse may occur anywhere from onceto many times over a period of years. It may be committed by a family member

(incest), someone else the child knows, or a complete stranger” (San Diego

County Sheriff’s Guide to Abuse).

C. What are Biblical terms for those who have been sinned against?

1. Afflicted – browbeaten, depressed, oppressed, ravished

2. Fatherless – to be lonely, bereaved, orphaned3. Weak – to be worn out, to grieve, to put to pain, without strength

4. Oppressed – to press, distress, afflict, crush, force to rage, be violent against,

bruise, discourage

5.

Helpless – weak, thin, needy, poor6. Brokenhearted – burst, break, crush, destroy, or quench the heart

7. Humble – humiliate, depress, bring low, to be made low

D. What is the goal of Biblical counseling?

1. To restore her to a place of usefulness to God (Gal. 6:1ff.). To do this you need to

do some or all of the following:

a) Build hope (Ps. 9:18; Rom. 15:4; 1 Cor. 10:13; 2 Cor. 4:7-10; 2 Thess. 3:3).



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b) Face the past honestly and fully (Phil. 4:9).c) Help build a Biblical view of suffering (the “why” question).

(1) Genesis 50:20 – to help and bring deliverance to others

(2) Romans 5:3-5 – to develop perseverance, character, and hope

(3)

2 Corinthians 1:3-11 – to comfort others and give up trusting in self (4) John 9:1-3 – knowing and obeying God’s Truth brings freedom

(5) James 1:2-5 – to develop endurance and wholeness

(6) 1 Peter 1:6-9 – that your tested faith may result in praise, glory, and honorto God and Jesus Christ

(7) Romans 8:18, 28-29 – acts as a good comparison of future glory and

conforms us to the image of Christ

(8) 2 Corinthians 4:16-17 – produces an “eternal weight of glory far beyondall comparison”

d) Lead her in repentance and seeking forgiveness from God and others.(1) In what specific ways does she sin? Against whom?

(Rev. 2:5, 3:19; 1 John 1:9; Matt. 5:23-24; Luke 17:1-10)(2) Understanding culpability for the abuse (Deut. 22:23-27)

(3) The sins of the father (Ezek. 18:20)

e) Teach her about sanctification and the method of Biblical change.(1) John 17:17 – the Truth sanctifies

(2) John 8:31-36 – knowing and obeying God’s Truth brings freedom

(3) The entire put off/put on dynamicf) Teach her to confront others when appropriate and feasible for their sake

(Luke 17).

g) Teach her to grant forgiveness or proceed with confrontation (Luke 17;

Mark 11:25; Rom. 13:3-4). Is forgiveness and forgetting the same?

h)

Teach her to put off self-righteousness (Rom. 3:9-23).i) Encourage growth in trust of God (Jer. 17:5-8).

j) Encourage a thankful heart; make a “thank list.” k) Teach her the difference between sinful and righteous anger and how to

respond to each (Eph. 4:26-27).

l) Help her to learn to live by faith, not feelings (2 Cor. 5:7).

m) Encourage her to live to please the Lord, not herself or others (2 Cor. 5:9).n) As she begins to walk in new righteous, faith-centered ways, she will

experience new confidence in Christ and an uplifted countenance (Gen. 4:7).

E. What are some of the common areas of sin or idolatry in the lif e of a “victim”?

1. Fear of man or man-pleasing (Prov. 29:25; Gal. 1:10; 1 Thess. 2:4). “How I

perform in your eyes,” or “How you perform in my eyes.” a) The desire for safety and security (Ps. 12:5, 69:29, 9:9)

(1) Both reasonable and unreasonable fears (Ps. 10:17-18, 55:5) b) The desire for self-protective power instead of trust in God (Ps. 147:10-11;

Ps. 20:7; Jer. 9:23-24)

(1) The Door Mat(2) The Super Woman

(3) The Rebel



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c) Self-righteousness, a shallow view of sin, surface repentance. Be sure that

any repentance on her part is not another facet of man- pleasing. “I promise

I’ll do better...” (Phil. 3:9).

d) Anger and bitterness (Heb. 12:15ff.)

F.

What are some common “fruit” of these types of idolatry? 1.

Slavery in many areas of life (idolatry always breeds ever increasing bondage).

a) Self-indulgence (Gal. 5:19-22)(1) Food

(2) Substance abuse

(3) Work(4) Money

(5) Sex

b) Worry and frustration (Prov. 15:15; Phil. 4:6-9)

c) Self-pity, isolation, loneliness (Ps. 25:16)d) Inflexibility (fear of change)

e) Easily discouraged (Ps. 109:16, 34:18, 55:2)

f)

Looking for vindication (Isa. 32:7; Ps. 10:18)

g) Feeling forgotten and unloved (Ps. 9:18)h) Using the “victim badge” and illness to elicit sympathy and excuse from

responsibilities (Ps. 69:20)

i) Escapism, fantasizing, wandering (Psalm 4, Psalm 5, Psalm 6)

G. Where should a Biblical counselor start?

1. Get all the data. Who was the perpetrator? What kind of abuse? How long did

the abuse continue? Were other people involved? How was secrecy enforced?Did she ever tell anyone? What was the reaction when she told? Was she

believed?

2.

How does her history impact her present and her future? What are her habitualways of handling difficulties, disappointments, trials, betrayals? Is she willing to

serve others and lay down her life without man-pleasing?

3. You set the agenda. Your goal is not to merely create better feelings. Your goalis to restore her to a place of usefulness to Christ. She must be taught to please

God and not man and to become free from the desire for the approval of others.

4. Is she willing to be accountable to you or a church leader for her growth indiscipleship? Is she willing to get her family involved in the accountability

process?

5. Begin to work, as you would with any other counselee, to teach put offs/ons; trust

and faithfulness with special gentleness and patience.

VII. Why Women Should Counsel Women. This section was written by Mrs. Elyse

Fitzpatrick, WHY WOMEN (and not men) SHOULD COUNSEL WOMEN

A. For the Kingdom’s sake

1. Mature women are commanded to wisely train younger women.

Bid the older women similarly to be reverent and devout in their deportment, asbecomes those engaged in sacred service, not slanderers or slaves to drink. They are



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to give good counsel and be teachers of what is right and noble, so that they willwisely train the young women to be sane and sober-minded – temperate, disciplined –

and to love their husbands and their children; to be self-controlled, chaste,

homemakers, good-natured (kindhearted), adapting and subordinating themselves to

their husbands,that the word of God may not be exposed to reproach

– blasphemed

or discredited ” (Titus 2:3-5, Amplified).

Inferences from Titus 2:3-5:

a) Paul commands Titus to train young men and older men and women; he

purposely avoids the category of “young women,” preferring instead to letolder women take care of that group of people. Culturally, the training of

“older women” most probably occurred in a group setting.

“No one, not even Titus, is better able to train a young woman than anexperienced older woman.” – William Hendriksen, New Testament

Commentary, Exposition of the Pastoral Epistles (Grand Rapids: Baker

Book House, 1957) p. 365.

b) There were mature women (reverent, devout, temperate servants) who

had gifts and experience that qualified them to wisely counsel and train

other women.c) There are both gender-specific and non-specific categories listed in these

verses:

(1) Gender-specific categories: loving husbands, homemaking, adapting

and subordinating themselves to their husbands(2) Non-gender specific categories: the teaching of what is right and noble;

how to be sane (discreet, having a sound mind, limiting one’s own

freedom with proper thinking, self-government with proper restraint),sober-minded (chaste, pure), kind (good, benevolent), love their children

(3) Therefore, this ministry should not be limited to “home-ec” style classes

only (although that type of ministry is also needed and acceptable). It alsoincludes training in godliness in all areas. Spiritually mature women can

help other women in both gender-specific and non-specific areas. Paul

was aware of this and so he commanded Titus.d)

The Word of God is “exposed to reproach” in at least the following two ways:

(1) When Christian women are ungodly, unrestrained, and not trained

(2) When pastors and their female counselees get involved in extra-marital

affairs

2. Mature women have an advantage over mature men in the training of young

women including:

a) A mature woman who has confronted her own sin can understand the gender-specific dynamics of another woman’s sin.

(1) The Standard is the Word.

(2) The Situation is Unique.(3) The Person in the Situation is Unique.



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(4) This is why a wise Biblical counselor will counsel each case Biblicallywhile seeking to observe the uniqueness of each case. This doesn’t mean

that men cannot minister the Word to women. It’s just that a woman who

understands the Word will also understand the dynamics in a woman’s life

more comprehensively and will have more insight into common snaresand sinful behaviors.

b) A mature woman who has already worked through common gender-specific

problems will know how to instruct others in these areas. A woman is the bestat helping another woman learn to “adapt and subordinate herself to her

husband.” Other physiological areas, including menstruation, pregnancy,

childbearing, and menopause are best understood by a woman who has

experienced them.3. Peter taught women (in public) to follow the example of another woman, Sarah,

in learning to be submissive and put away fear (1 Peter 3:1ff.). Younger womenshould have before them living examples of mature women who model godly

behavior.

B. For the Counselor’s Sake

1. Protection: all Christians (men and women) are commanded to flee from the potential of sexual sin, not stay and try to resist (2 Tim. 2:22).

2. Improper bonding: the nature of counseling is to “bond” with another – to open

one’s heart, to share intimate details of personal struggles. Some men may equatefeelings of protection with feelings of sexual intimacy.

3. For the counselor’s wife’s sake: would you like your spouse to spend hours each

day closeted away with a member of the opposite sex, listening to all his deepest

concerns, and sharing her concerns with him?

4.

Biblical example: there is no example of long-term, one-on-one, cross-gendercounseling anywhere in Scripture. Even Jesus chose males for friends and close

associates. He did have encounters with women (the woman at the well, thewoman taken in adultery), but these encounters were not long-term, one-on-one

counseling sessions in a private room specifically set aside for intimate sharing.

Although this is an argument from silence, it does make sense to observe that

although He has female friends, we never see Him closeted away with them.

C. For the Counselee’s Sake

1. Wives who may already be struggling in their marriage do not need to bond with

another “more understanding” man.

2.

Marital problems are exacerbated when a husband perceives that his wife is being“intimate” with another man who “understands” her better than he does. One-on-

one, long-term, cross-gender counseling with a single woman can be disastrousfor her as she seeks to fill the loneliness in her life.

3. Cross-gender counseling might be a Biblical option, but only in limited

circumstances. It is, however, particularly unwise when it involves long-termcounseling. Individual counseling for marriage problems, for concerns of singles,

or for divorce issues are situations in which long-term, cross-gender counseling



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has significant potential to create difficulties. A counselor is unfair, unwise,

and unloving to proceed with a counseling case in which he/she is not

experiencing difficulty with sinful attraction but the counselee might be” –

Carol W. Cornish, The Journal of Biblical Counseling , Vol. 11, No. 1 (Laverock:CCEF) p. 42.

Then, how can pastors seek to fulfill their obligation to shepherd their flock,

including the women?

a) They should look for a woman who is a reverent, devout, self-controlledservant, who does not gossip and is able to teach. She should be in

submission to her husband and should have raised children and kept a home,

so that she can counsel from her experience as she has interacted with the

Word. She should be spiritual (Gal. 6:1), not quarrelsome, but kind, mild-tempered, patient, and willing to suffer wrong (2 Tim. 2:24); she should be

filled with knowledge and goodness and be able to admonish and counsel

other women (Rom. 15:14).

b) Encourage her to receive training through courses, reading, or DVDs tosharpen her skills – or train her yourself!

c) While she is being trained, allow her to sit in on cross-gender counseling

cases with you. She should eventually take over these cases, under yoursupervision.

d) Create a staff position for her to do the counseling of women. This way the

women in your congregation can get good, Biblical, safe counseling as part of

the pastoral ministry of your church.

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The Seventh Commandment:

Sexual Immorality vs. PurityWestminster Larger Catechism, Questions 137-139

I. Overview of the Biblical view of sexual immorality

Key passages: Matt. 15:19; 1 Corinthians 5-7; 1 Cor. 10:1-13; Gal. 5:16-24;Eph. 5:3-21; 1 Thess. 4:1-8; Heb. 12:14-17; Heb. 13:1-6; Rev. 2:12-29

A. You need to understand it.

1. It is:

a) Definition: porneia, unlawful sex (see Leviticus; 1 Tim. 1:10)

b) It – Involves the heart (Matt. 15:19)Corrupts groups of people (1 Cor. 5:6-8)

Bars from God's Kingdom (1 Cor. 6:9)

Masters people (1 Cor. 6:12)

Corrupts your body (1 Cor. 6:18)Steals from God (1 Cor. 6:19-20)

Is a lack of self-control (1 Cor. 7:5)

Is rooted in the flesh (Gal. 5:16-17)Is shameful and ugly (Eph. 5:12)

Is theft from a father or husband (1 Thess. 4:6)

Is a stumbling block and Satanic tactic (Rev. 2:14)May involve occult Satanism (Rev. 2:24)Involves thoughts (Matt. 5:27-32)

2. It is often tied to other sins.

a) Many others (Matt. 15:19)

b) Using and corrupting others (1 Corinthians 5-7)

c) Idolatry and ingratitude (1 Corinthians 10)

d) Many others, but in general pride, feeling-oriented living, murder, addiction

(Galatians 5)

e) Greed, drunkenness (Ephesians 5)

f) Lack of self-control (1 Thessalonians 4)



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g) Bitterness (Hebrews 12)

h) Love of money (Hebrews 13)

i) Idolatry and false religion (Revelation 2)

B. Your counseling must zero in:

1. Heart (Matthew 15)

2. Separation from immoral people, new birth, church discipline (1 Corinthians 5-7)

3. Humility, obedience, following scripture examples (1 Corinthians 10)

4. Repentance (2 Cor. 12:21)

5. Walking in the Spirit (Galatians 5)

6. Thanks, exposing evil (Ephesians 5)

7. Self-control (1 Thessalonians 4)

8. Hard work (Hebrews 12)

9. Christian service (Hebrews 13)

10. Summary

a) Repentance/faith

b) Flee

c) Hard work at holiness

d) Service to others

e) Marriage God's way

11. If counseling fails, church discipline is necessary.

II. Masturbation

A. Self-centered (1 Cor. 7:3-4)

B. Mental adultery (Matt. 5:27-32)



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C. Controlling (1 Cor. 6:12-15)

D. Therefore, it is sinful and not to be used.

III. Pre-marital petting

A. To be avoided (1 Cor. 6:18-20)

B. Includes all talk and action for arousal

IV. Pornography

A. See Overview of Biblical View of Sexuality and Pre-Marital Petting sections

B. Form of prostitution: self-centered

V. Flashing, voyeurism

A. Pornographic in intent (Leviticus 18 and Leviticus 20)

B. Self-centered

VI. Homosexuality

A. Confusion of sexes (Deut. 22:5)

B. Learned (Lev. 20:13; Rom. 1:26-27; 1 Cor. 6:9-11)

C. Condemned by God (Genesis 19; Judges 19-21; Lev. 18:22, 20:13; Deut. 23:17-8;

Rom. 1:18-32; 1 Cor. 6:9-11; 1 Tim. 1:10)

D. Tied in with other sins: lies, lack of control, living by impulse and feelings; physical

destruction of the body; anti-authority; rebelliousness; encouraging others in evil,

other enslaving sins, bad companions

VII. Cross-dressing

A. Gender confusion (Deut. 22:5, Isa. 3:1-12)

B. Learned

VIII. Transsexuals

A. See section on Cross-dressing above.

B. See – George C. Scipione, "The Biblical Ethics of Transsexual Operations,"



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Journal of Biblical Ethics in Medicine, 4:2 (1990) pp. 30-37

IX. Fetish

A. Learned behavior

B. Personal love and fellowship

X. Beastiality

A. Learned behavior (Exod. 22:17; Lev. 18:23, 20:15-16; Deut. 27:21)

B. Gospel

XI. Rape

A. Victim; victim's family

B. Victimizer

1. Wrong (Genesis 19; Genesis 34; Genesis 39; Judges 19-21; 1 Samuel 13)

2. Capital offense in certain cases (Deut. 22:25-27)

3. Not in driver's seat (Exod. 22:16-7 – father of girl is); fines, loss of rights,(Lev. 19:20-22; Deut. 22:23-27)

4. Molestation of children close to violence of Moloch worship (Lev. 18:21)in midst of sexual sins

5. Anger, violence, manipulation to be explored

XII. Issue of singleness

A. See Marriage and Family syllabus.

B. God created marriage as the only legitimate expression of sexual contact.

1. Marriage is the created norm (Gen. 1:26-27; Gen. 2:18-25).

2. Marriage is a blessing (Prov. 12:4; 18:22; 19:14; 31:10-12).

3. Singleness and loneliness are a curse (Ps. 25:16; Ps. 68:4-6).

4. Marriage is still the norm even under crisis situations(1 Cor. 7:26; 1 Tim. 5:11-12).



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C. Singleness takes on meaning only in light of the Kingdom of God.

1. The Kingdom is first (Matt. 6:33).

2. God gifts people for the Kingdom; singleness is one of the gifts.

Cf. Matt. 19:11-12 and 1 Cor. 7:7.

D. Pre-marital counseling; see the Marriage and Family syllabus.



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The Eighth Commandment:Theft vs. Merciful Generosity


I. Theft vs. giving

A. Ephesians 4:28; Galatians 6:10; 1 Thessalonians 4:11-12

B. See above section on Lies under the Third Commandment.

II. Gambling vs. merciful giving

See – “Is Gambling Morally Permissible?" Antithesis, Vol.1, No. 6, Nov/Dec 1990,

pp. 32-40

(http://www.reformed.org/webfiles/antithesis/index.html?mainframe=/webfiles/antithesis

/v1n6/ant_v1n6_issue1.html)

III. Credit spending vs. saving

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IV. The Chaplaincy – the following section is written by CDR Robert B. Needham, USN (Ret)

A. For centuries it was well recognized that troops going into battle desired – and

needed – spiritual shepherding for both strength and comfort. The military-spiritualleadership connection is ancient (e.g., Neh. 4:7-20; 1 Sam. 17:37-47).

B. Framers of the Constitution recognized this remarkable interaction of church and state by including the "free exercise of religion" clause and by establishment of the Navy

chaplaincy.

C. There was some polity and organizational ambiguity about chaplains in early years –

for example, initially chaplains did NOT hold rank and were regarded as neither

officer nor enlisted (British model – almost). From the beginning, they have not

always had a clear identification as non-combatants which, since the GenevaConvention signing, is unequivocally recognized.

D. The U.S. military services do NOT provide religious ministry to military personnel –

the established churches of the United States contract with the U.S. Government to provide same through the means of ordained ministers who are endorsed for military

service.



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E. There is no "Navy religion" (!!) as many believe – and to this day there is not one

word in Navy regulations about theological or spiritual content, except that the

chaplain is to be faithful to the theological and spiritual standards of his endorsing

body and his ordination vows.

F. Each endorsing agency and church determines a candidate's spiritual and pastoral potential suitability. The particular military service determines a candidate's military

suitability.

G. Here is a great conceptual anomaly or "apparent paradox": "no man can serve two

masters." Yet, a military chaplain must do just that in a very real sense! His church,

his commanding officer, and sometimes even a third master – his senior chaplain!

H. Understanding Navy regs, chain of command: Constitution clauses which apply,

(staff/line/enlisted) concepts is critical for successful survival in a complex system,

with countless traditions, expectations. For example: do you know what a

commission is? Do you know the differences between enlisting and beingcommissioned? Do you know the content of enlistment/commissional oaths? Do you

know what the UCMJ is? Do you understand the language and giveaway phrases of a

fitness report? In sum, a chaplain, to be successful with the military MUST beconversant with applicable regulations, directives, public laws, etc.

I. When I was commissioned in 1968, the "mainline" churches (Roman Catholic,

Lutheran, Methodist, Church of Christ, and Presbyterian) filled disproportional sharesof available chaplain billets. At the time, liberal chaplains clearly held primary

influence in the Chaplain Corps – but the "gospel" of anti-Christian pluralism was not

yet as well formulated as it is today.

J. By my retirement in 1992, Politically Correct pluralistic mindset had become

dominant in the corps, namely, exceeding hostility to the mention of Jesus' name,while pandering to unfettered expression of every conceptual form of paganism. The

first Satan worship chaplain may already be commissioned in the Army, and the Navy

will probably follow not long afterward.

K. Many young evangelical chaplains are gradually seduced and drawn into a pluralistic

and integrationist compromise (especially in psychological methodology and generic

religiosity).

L. Another interesting wrinkle in this organizational fabric has been that the

proliferation of micro/mini denominations has clouded the picture, so that the old-line

churches are no longer the only significant influence. However, their theologicaldifferences often weaken what could otherwise be a corporate stand against the

influences of liberal thinking.



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M. The Chaplain Corps claim that it has "no quotas," but proportionality in end-

strength assignments, included unfilled (liberal) billets have provided opportunitiesfor Biblically conservative Chaplain applicants.

N. Ministry opportunities are great IF the young chaplain candidate is willing to livewith the risk and uncertainty of a theocentric Biblical stance, and to accept the fact

that a Christ-centered ministry may mean such a chaplain is released from active duty

at the end of his initial three-year obligated service contract.

O. Some reasons chaplains do not do well:

Failure to distinguish between major and minor "conscience issues" once onactive duty

Failure to enter military with a truly competent theological life and world view

Failure to know the "system" and work within it (e.g., a common and deadly

failure – jumping chain of command) Being incrementally seduced by liberal "theology" of older chaplains

Compromising Biblical truth out of fear of man (e.g., fitrep writing senior who is

not a Bible believer.)

Failure to keep close to own church while on active duty

Lack of personal discipline in abiding by the uniformed services standards ofconduct, as well as his own spiritual and Biblical moral standards

Difficulty in submitting to those in authority over him

V. The separated family – this section is written by CDR Robert B. Needham, USN (Ret)

A. Overview

1. A fact of military life, although less today than during Vietnam and post-Vietnam

era, with the exception of Desert Shield/Storm.

2. Most civilians have little or no idea how to minister to military families enduring

extended separation.

3. Some principles first. Separation due to military duty necessity is NOTINTRINSICALLY wrong. (Cf. Joshua 1:10-18.)

4. Separation has never CAUSED a divorce, nor has military service. They providean environment in which strong marriages get stronger and weak marriages willflounder, but for God's grace.

5. Romans 8:28 can and does apply to separations IF the participants ARE believersand IF they prepare for, and participate in, the separation Biblically.



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6. Pre-separation and separation counterproductive behavior and emotional

pressures are well-known and serious. They CAN be significantly diminished, ifnot altogether eliminated, by wise, Biblical preparation.

B. PRIOR TO SEPARATION Uneasiness, anxiety, acute fearfulness, anger at one leaving, denial, resentment,

withdrawal.

C. SEPARATION

EARLY: grieving (e.g., Ballistic sub community). Despair, gloom,

("Depression) – Breakdowns! Much the same emotions tempt the one deployed,

along with chronic fatigue.

NEAR END: hope, anticipation, dread (at change in loved one), anxiety, fear.

D. HOW DEPLOYING FATHER CAN PREPARE WISELY FOR SEPARATION

1.

REPAIR all problematic equipment and identify trustworthy repairmen in case oflater breakdown.

2. Get appropriate power of attorney; see if wills are current.3. Make sure allotment is sufficient to cover normal expenses.

4. Spend time with each family member – and discuss with children (including

obedience to Mom) as an issue of their service to God and obedience to Dad.5. Spend time with wife, discussing ways to meaningfully communicate. (Note –

this is especially difficult for submariner families.)

6. Establish a "devotional" calendar, so husband and wife can be reading the same

Scripture on the same days and praying together.7. Make sure wife and children are firmly established in a Bible-believing church,

with elders and deacons who are willing to act as surrogate dads for the children.8. Remind the family that there are some types of spiritual and emotional growth

that occur ONLY in times of trial (including separation). These include, but are

not limited to:

a) Improved letter writing skills

b) Development of careful "speech" skills in letters, not ordinarily observed inconversation

c) Greater interest in intercessory prayer for family members

d) Developing genuine patience (e.g., waiting for that next letter)e) Learning to trust more explicitly in the sufficiency and grace of Jesus Christ

f) Learning to grasp the genuine comfort of God's word (e.g., James 1:2-3)

g)

Learning to develop gracious behavior towards others, even when one's heartis aching with homesickness

h) Learning to see other blessings when one IS lonely and missing a loved one

i) Learning to be thankful even in painful circumstances

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The Ninth Commandment:False Witnessing vs. Love of Neighbor


I. Slander, gossip

A. Confess as sin

B. Seek forgiveness

C. Make restitution: name, money

D. Show love (1 John 4)

II. Lawsuits

A. Peacemaking vs. litigiousness (1 Corinthians 6)

B. Peacemaker (Matt. 5:1-16, especially v. 9)

C. Romans 12:17-21; How to Overcome Evil by J. Adams

The Tenth Commandment:Covetousness vs. Contentedness


I. Jealousy, envy, self-pity vs. blessing of others

A. Dynamic of worry (see the Introduction to Counseling syllabus)

B. Guarding the good of others (see Ninth Commandment )

II. Grumbling and idolatry vs. contentedness

A. Trust

B. Obey (1 Peter)



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APPENDIX ONE

SUPERVISOR’S REPORT Biblical Counseling Institute

Scale: 5) Very High 4) High 3) Fair 2) Poor 1) Very Poor Supervisor’s Name _______________________

I. PREPARATION Student’s Name _________________________ ____ A. Prayer Case Name _____________________________ ____ B. Review of Previous Session Session #_____ Date ____________________

____ C. Planned Agenda Date Reviewed __________________________ ____ D. Scripture in the Agenda

____ E. Materials in the Agenda ____ F. Homework in the Agenda

II. PERFORMANCE

A. Involvement ___1. Hope ___2. Use of Scripture ___3. Direction ___4. Concrete help

___5. Homework ___6. Kindness ___7. Gentleness

___8. Established God’s authority ___9. Listen

B. Investigation ___1. Covered PDI or homework ___2. Spiritual assessment ___3. Questioning: extensive ___4. Questioning: intensive

___5. Use of Scripture

C. Interpretation ___1. Problem(s) defined ___2. Number of problems ___3. Sequence of problems ___4. Interrelationship of problems


B. Instruction ___1. Put off/on process

explained ___2. Biblical principle applied to

specific problems

___3. Specific “How-to” inchange


E. Intention ___1. Commitment explain ___2. Commitment secured ___3. Commitment reviewed ___4. Covenantal framework

___5. Resistance met ___6. Use of Scripture

F. Implementation ___1. Step-by-step procedures ___2. Realistic time frame ___3. Support system built ___4. Use of Scripture

G. Integration ___1. Self-monitoring

___2. Support system functioningwell

___3. Periodic evaluation system ___4. Pastoral oversight

___5. Planned Scriptural study for

growth

H. Homework ___1. Concreteness

___2. Simplicity ___3. Applicability ___4. Amount ___5. Format

I. Prayer ___1. Amount

___2. Biblical content ___3. Timing

III. COMMENTS & QUESTIONS:A. Student’s Self-Summary B. Supervisor’s Summary



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APPENDIX TWO

Westminster Confession & Larger Catechism(Selected Portions)



85

THE WESTMINSTER CONFESSION OF FAITH

Chapter XIX – Of the Law of God

I. God gave to Adam a law, as a covenant of works, by which he bound him, and all his posterity, to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling,

and threatened death upon the breach of it; and endued him with power and ability to keep it.1

II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such was

delivered by God upon Mount Sinai, in ten commandments, and written in two tables:2 the first

four commandments containing our duty towards God, and the other six our duty to man.3

III. Besides this law, commonly called moral, God was pleased to give to the people of

Israel, as a church under age, ceremonial laws containing several typical ordinances; partly of

worship, prefiguring Christ, his graces, actions, sufferings, and benefits;4 and partly, holding

forth divers instructions of moral duties.5 All which ceremonial laws are now abrogated under

the New Testament.6

IV. To them also, as a body politick, He gave sundry judicial laws, which expired togetherwith the state of that people, not obliging any other now, further than the general equity thereof

may require.7

V. The moral law doth forever bind all, as well justified persons as others, to the obediencethereof;

8 and that, not only in regard of the matter contained in it, but also in respect of the

authority of God the Creator, who gave it.9 Neither doth Christ in the Gospel any way dissolve,

but much strengthen this obligation.10

VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned;

11 yet is it of great use to them, as well as to others; in that, as a rule of

life, informing them of the will of God and their duty, it directs and binds them to walk

accordingly;12

discovering also the sinful pollutions of their nature, hearts, and lives;13

so as,

1 Gen.1:26,27; Gen.2:17; Rom.2:14-15; Rom. 10:5; Rom. 5:12, 19; Gal. 3:10, 12;

Eccles. 7:29; Job 28:28

2James 1:25; James 2:8, 10-12; Rom. 13:8-9; Deut. 5:32; Deut. 10:4; Exod. 24:1

3Matt. 22:37-40

4Hebrews 9, Heb.10:1; Gal. 4:1-3; Col. 2:17

5 1 Cor. 5:7; 2 Cor. 6:17; Jude verse 23

6Col. 2:14, 16-17; Dan. 9:27; Eph. 2:15-16

7 Exodus 21; Exod. 22:1-29; Gen. 49:10; 1 Pet. 2:13-14; Matt. 5:17, 38, 39; 1 Cor. 9:8-108

Rom. 13:8-9 (see note 2), 10; Eph. 6:2; 1 John 2:3-4, 7-8

9James 2:10-11 (see note 2)

10Matt. 5:17 (see in note 7), 18-19; James 2:8 (see note 2); Rom. 3:31

11Rom. 6:14; Gal. 2:16; Gal. 3:13; Gal. 4:4-5; Acts 13:39; Rom.13:1

12Rom. 7:12, 22, 25; Ps. 119:4-6; 1 Cor. 7:19; Gal. 5:14, 16, 18-23



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examining themselves thereby, they may come to further conviction of, humiliation for, and

hatred against sin;14

together with a clearer sight of the need they have of Christ, and the

perfection of his obedience.15

It is likewise of use to the regenerate, to restrain their corruptions,in that it forbids sin;

16 and the threatenings of it serve to shew what even their sins deserve, and

what afflictions in this life they may expect for them, although freed from the curse thereof

threatened in the law.17 The promises of it, in like manner, shew them God's approbation ofobedience, and what blessings they may expect upon the performance thereof,

18although not as

due to them by the law as a covenant of works:19

so as a man's doing good, and refraining from

evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his

being under the law, and not under grace.20

VII. Neither are the forementioned uses of the law contrary to the grace of the Gospel, but

do sweetly comply with it;21

the Spirit of Christ subduing and enabling the will of man to do that

freely and cheerfully which the will of God revealed in the law requireth to be done.22

THE WESTMINSTER LARGER CATECHISM

Q. 91: What is the duty which God requir eth of man? A. The duty which God requireth of man, is obedience to his revealed will.

23

Q. 92: What did God at f ir st reveal unto man as the ru le of his obedience?

A. The rule of obedience revealed to Adam in the estate of innocence, and to allmankind in him, besides a special command not to eat of the fruit of the tree of the

knowledge of good and evil, was the moral law.24

Q. 93: What is the moral law?

A. The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience

thereunto, in the frame and disposition of the whole man, soul and body,25

and in

13Rom. 7:7; Rom. 3:20

14James 1:23-25; Rom. 7:9, 14, 24

15Gal. 3:24; Rom. 7:24 (see note 14; verse 25 in note 12); Rom 8:3-4

16James 2:11; Ps. 119:101, 104, 128

17Ezra 9:13-14; Ps. 89:30-34

18Lev. 26:1-14, with 2 Cor. 6:16; Eph. 6:2-3; Ps. 37:11; Matt. 5:5; Ps. 19:11

19Gal. 2:16; Luke 17:10

20

Rom. 6:12, 14; 1 Pet. 3:8-12, Ps. 34:12-16; Heb. 12:28-2921

Gal. 3:21

22Ezek. 36:27; Heb. 8:10; Jer. 31:33

23Rom. 12:1-2; Mic. 6:8; 1 Sam. 15:22

24Gen. 1:26-27; Rom. 2:14-15; Rom. 10:5; Gen. 2:17

25Deut. 5:1-3, 31, 33; Luke 10:26-27; Gal. 3:10; 1 Thess. 5:23



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performance of all those duties of holiness and righteousness which he oweth to

God and man:26

promising life upon the fulfilling, and threatening death upon the

breach of it.27

Q. 94: I s there any use of the moral l aw to man since the fal l? A. Although no man, since the fall, can attain to righteousness and life by the moral

law;28 yet there is great use thereof, as well common to all men, as peculiar either tothe unregenerate, or the regenerate.

29

Q. 95: Of what use is the moral law to all men?

A. The moral law is of use to all men, to inform them of the holy nature and will of

God,30

and of their duty, binding them to walk accordingly;31

to convince them oftheir disability to keep it, and of the sinful pollution of their nature, hearts, and lives:

32

to humble them in the sense of their sin and misery,33

and thereby help them to a

clearer sight of the need they have of Christ,34

and of the perfection of his

obedience.35

Q. 96: What par ticular use is there of the moral law to unregenerate men? A. The moral law is of use to unregenerate men, to awaken their consciences to flee

from wrath to come,36 and to drive them to Christ;37 or, upon their continuance in theestate and way of sin, to leave them inexcusable,

38 and under the curse thereof.

39

Q. 97: What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from themoral law as a covenant of works,

40 so as thereby they are neither justified

41 nor

26Luke 1:75; Acts 24:16

27Rom. 10:5; Gal. 3:10, 12

28Rom. 8:3; Gal. 2:16

291 Tim. 1:8

30Lev. 11:44-45; Lev. 20:7-8; Rom. 7:12

31Mic. 6:8; James 2:10-11

32Ps. 19:11-12; Rom. 3:20; Rom. 7:7

33Rom. 3:9, 23

34Gal. 3:21-22

35Rom. 10:4

36

1 Tim. 1:9-1037

Gal. 3:24

38Rom. 1:20; Rom. 2:15

39Gal. 3:10

40Rom. 6:14; Rom. 7:4, 6; Gal. 4:4-5

41Rom. 3:20



88

condemned;42

yet, besides the general uses thereof common to them with all men, it

is of special use, to shew them how much they are bound to Christ for his fulfilling it,

and enduring the curse thereof in their stead, and for their good;43

and thereby to provoke them to more thankfulness,

44 and to express the same in their greater care

to conform themselves thereunto as the rule of their obedience.45

Q. 98: Where is the moral law summari ly comprehended?

A. The moral law is summarily comprehended in the Ten Commandments, which

were delivered by the voice of God upon Mount Sinai, and written by him in two

tables of stone;46

and are recorded in the twentieth chapter of Exodus. The four first

commandments containing our duty to God, and the other six our duty to man.47

Q. 99: What r ules are to be observed for the r ight understanding of the Ten

Commandments?

A. For the right understanding of the Ten Commandments, these rules are to be

observed:1. That the law is perfect, and bindeth everyone to full conformity in the whole

man unto the righteousness thereof, and unto entire obedience forever; so as to

require the utmost perfection of every duty, and to forbid the least degree of everysin.

48

2. That it is spiritual, and so reacheth the understanding, will, affections, and all

other powers of the soul; as well as words, works, and gestures.49

3. That one and the same thing, in divers respects, is required or forbidden in

several commandments.50

4. That as, where a duty is commanded, the contrary sin is forbidden;51

and,

where a sin is forbidden, the contrary duty is commanded:52

so, where a promiseis annexed, the contrary threatening is included;

53 and, where a threatening is

annexed, the contrary promise is included.54

42 Gal. 5:23; Rom. 8:143

Rom. 7:24-25; Gal. 3:13-14; Rom. 8:3-4

44Luke 1:68-69, 74-75; Col. 1:12-14

45Rom. 7:22; Rom. 12:2; Titus 2:11-14

46Deut. 10:4; Exod. 34:1-4

47Matt. 22:37-40

48Ps. 19:7; James 2:10; Matt. 5:21-22

49Rom. 7:14; Deut. 6:5; Matt. 22:37-39; Matt. 5:21-22 (see note 48), 27-28, 33-34, 37-39,

43-4450

Col. 3:5; Amos 8:5; Prov. 1:19; 1 Tim. 6:10

51Isa. 58:13; Deut. 6:13; Matt. 4:9-10; Matt. 15:4-6

52Matt. 5:21-22 (see note 48), 23-25; Eph. 4:28

53Exod. 20:12; Prov. 30:17

54Jer. 18:7-8; Exod. 20:7; Ps.15:1, 4-5; Ps. 24:4-5



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5. That what God forbids, is at no time to be done;55

what he commands, is

always our duty;56

and yet every particular duty is not to be done at all times.57

6. That under one sin or duty, all of the same kind are forbidden or commanded;together with all the causes, means, occasions, and appearances thereof, and

provocations thereunto.58

7. That what is forbidden or commanded to ourselves, we are bound, accordingto our places, to endeavour that it may be avoided or performed by others,

according to the duty of their places.59

8. That in what is commanded to others, we are bound according to our places

and callings, to be helpful to them;60

and to take heed of partaking with others inwhat is forbidden them.

61

Q. 100: What special things are we to consider in the Ten Commandments?

A. We are to consider, in the Ten Commandments, the preface, the substance of the

commandments themselves, and several reasons annexed to some of them, the moreto enforce them.

Q. 101: What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is contained in these words, I am the LordThy God, which have brought thee out of the land of Egypt, out of the house of

bondage.62

Wherein God manifesteth his sovereignty, as being JEHOVAH, the

eternal, immutable, and almighty God;63

having his being in and of himself,64

andgiving being to all his words

65 and works:

66 and that he is a God in covenant, as with

Israel of old, so with all his people;67

who, as he brought them out of their bondage in

Egypt, so he delivereth us from our spiritual thraldom;68

and that therefore we

55Job 13:7-8; Rom. 3:8; Job 36:21; Heb. 11:25

56Deut. 4:8-9

57Matt. 12:7

58Matt. 5:21-22, 27-28 (see note 48); Matt. 15:4-6; Heb. 10:24-25; 1 Thess. 5:22-23;

Gal. 5:26; Col. 3:21

59Exod. 20:10; Lev. 19:17; Gen. 18:19; Josh. 24:15; Deut. 6:6-7

602 Cor. 1:24

611 Tim. 5:22; Eph. 5:11

62Exod. 20:2

63

Isa. 44:664

Exod. 3:14

65Exod. 6:3

66Acts 17:24, 28

67Gen. 17:7; Rom. 3:29

68Luke 1:74-75



90

are bound to take him for our God alone, and to keep all his commandments.69

Q. 102: What i s the sum of the four commandments which contain our duty to God?

A. The sum of the four commandments containing our duty to God, is, to lovethe Lord our God with all our heart, and with all our soul, and with all our strength,

and with all our mind.70

Q. 103: Whi ch is the fi rst commandment? A. The first commandment is, Thou shalt have no other gods before me.

71

Q. 104: What are the duties requir ed in the fi rst commandment?

A. The duties required in the first commandment are, the knowing and

acknowledging of God to be the only true God, and our God;72

and to worship andglorify him accordingly,

73 by thinking,

74 meditating,

75 remembering,

76 highly

esteeming,77

honoring,78

adoring,79

choosing,80

loving,81

desiring,82

fearing of him;83

believing him;84

trusting,85

hoping,86

delighting,87

rejoicing in him;88

being zealous

for him;89

calling upon him, giving all praise and thanks,90

and yielding all obedience

691 Pet. 1:15-18; Lev. 18:30; Lev. 19:37

70Luke 10:27

71Exod. 20:3

721 Chron. 28:9; Deut. 26:17; Isa. 42:10; Jer. 14:22

73Ps. 95:6, 7; Matt. 4:10; Ps. 29:2

74Mal. 3:16

75Ps. 63:6

76Eccles. 12:1

77

Ps. 71:1978

Mal. 1:6

79Isa. 45:23

80Josh. 24:15, 22

81Deut. 6:5

82Ps. 73:25

83Isa. 8:13

84Exod. 14:31

85 Isa. 26:486

Ps. 130:7

87Ps. 37:4

88Ps. 32:11

89Rom. 12:11; Num. 25:11

90Phil. 4:6



91

and submission to him with the whole man;91

being careful in all things to

please him,92

and sorrowful when in anything he is offended;93

and walking

humbly with him.94

Q. 105: What are the sins forbidden in the fi rst commandment?

A. The sins forbidden in the first commandment, are, Atheism, in denying or not

having a God;95 Idolatry, in having or worshipping more gods than one, or any withor instead of the true God;

96 the not having and avouching him for God, and our

God;97

the omission or neglect of anything due to him, required in this

commandment;98

ignorance,99

forgetfulness,100

misapprehensions,101

false opinions,102

unworthy and wicked thoughts of him;103

bold and curious searching into hissecrets;

104 all profaneness,

105 hatred of God;

106 self-love,

107 self-seeking,

108 and all

other inordinate and immoderate setting of our mind, will, or affections upon other

things, and taking them off from him in whole or in part;109

vain credulity,110

unbelief,111

heresy,112

misbelief,113

distrust,114

despair,115

incorrigibleness,116

andinsensibleness under judgments,

117 hardness of heart,

118 pride,

119 presumption,

120

91 Jer. 7:23; James 4:7

921 John 3:22

93Jer. 31:18; Ps. 119:136

94Mic. 6:8

95Ps. 14:1; Eph. 2:12

96Jer. 2:27-28; 1 Thess. 1:9

97Ps. 86:11

98Isa. 43:22-24

99Jer. 4:22; Hos. 4:1, 6

100Jer. 2:32

101Acts 17:23, 29

102Isa. 40:18

103Ps. 1:21

104Deut. 29:29

105Titus 1:16; Heb. 12:16

106

Rom. 1:30107

2 Tim. 3:2

108Phil. 2:21

1091 John 2:15, 16; 1 Sam. 2:29; Col. 3:2, 5

1101 John 4:1

111Heb. 3:12



92

carnal security,121

tempting of God;122

using unlawful means,123

and trusting in

unlawful means;124

carnal delights and joys;125

corrupt, blind, and indiscreet

zeal;126

lukewarmness,127

and deadness in the things of God;128

estranging ourselves,and apostatizing from God;

129 praying, or giving any religious worship, to saints,

angels, or any other creatures;130

all compacts and consulting with the devil,131

and

hearkening to his suggestions;132 making men the lords of our faith and conscience;133 slighting and despising God and his commands;

134 resisting and grieving of his

Spirit,135

discontent and impatience at his dispensations, charging him foolishly for

the evils he inflicts on us;136

and ascribing the praise of any good we either are,

112Gal. 5:20

113Acts 26:9

114Ps. 78:22

115Gen. 4:13

116 Jer. 5:3

117Isa. 42:25

118Rom. 2:5

119Jer. 13:15

120Ps. 19:13

121Zeph. 1:12

122Matt. 4:7

123Rom. 3:8

124Jer. 17:5

1252 Tim. 3:4

126Gal. 4:17; John 16:2; Rom. 10:2; Luke 9:54-55

127Rev. 3:16

128Rev. 3:1

129Ezek. 14:5; Isa. 1:4-5

130Rom. 10:13-14; Hosea 4:12; Acts 10:25-26; Rev. 19:10; Matt. 4:10; Col. 2:18; Rom. 1:25

131

Lev. 20:6; 1 Sam. 28:7, 11; 1 Chron. 10:13-14132

Acts 5:3

1332 Cor. 1:24; Matt. 23:9

134Deut. 32:15; 2 Sam. 12:9; Prov. 13:13

135Acts 7:51; Eph. 4:30

136Ps. 73:2-3, 13-15, 22; Job 1:22



93

have, or can do, to fortune,137

idols,138

ourselves,139

or any other creature.140

Q. 106: What are we special ly taught by these words [before me] in the fi rst

commandment? A. These words [before me] or before my face, in the first commandment, teach us,

that God, who seeth all things, taketh special notice of, and is much displeased with,

the sin of having any other God: that so it may be an argument to dissuade from it,and to aggravate it as a most impudent provocation:

141 as also to persuade us to do as

in his sight, whatever we do in his service.142

Q. 107: Which is the second commandment?

A. The second commandment is, Thou shalt not make unto thee any graven image,or any likeness of anything that is in heaven above, or that is in the earth beneath, or

that is in the water under the earth. Thou shalt not bow down thyself to them, nor

serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the

fathers upon the children unto the third and fourth generation of them that hate me;and shewing mercy unto thousands of them that love me, and keep my

commandments.143

Q. 108: What are the duties requi red in the second commandment? A. The duties required in the second commandment are, the receiving, observing,

and keeping pure and entire, all such religious worship and ordinances as God hath

instituted in his word;144

particularly prayer and thanksgiving in the name of Christ;145

the reading, preaching, and hearing of the word;

146 the administration and receiving of

the sacraments;147

church government and discipline;148

the ministry and maintenance

thereof;149

religious fasting;150

swearing by the name of God,151

and vowing

137 1 Sam. 6:7-9

138Dan. 5:23

139Deut. 8:17; Dan. 4:30

140Hab. 1:16

141Ezek. 8:5-6; Ps. 44:20-21

1421 Chron. 28:9

143Exod. 20:4-6

144Deut. 32:46-47; Matt. 27:20; Acts 2:42; 1 Tim. 6:13-14

145Phil. 4:6; Eph. 5:20

146

Deut. 17:18-19; Acts 15:21; 2 Tim. 4:2; James 1:21-22; Acts 10:33147

Matt. 28:19; 1 Cor. 11:23-30

148Matt. 18:15-17; Matt. 16:19; 1 Cor. 5:1; 1 Cor. 12:28

149Eph. 4:11-12; 1 Tim. 5:17-18; 1 Cor. 9:7-15

150Joel 2:12-13; 1 Cor. 7:5

151Deut. 6:13



94

unto him:152

as also the disapproving, detesting, opposing, all false worship;153

and, according to each one's place and calling, removing it, and all monuments of

idolatry.154

Q. 109: What are the sins forbidden in the second commandment? A. The sins forbidden in the second commandment are all devising,

155 counselling,

156

commanding,157 using,158 and anywise approving, any religious worship notinstituted by God himself;

159 tolerating a false religion;

160 the making any

representation of God, of all or of any of the three persons, either inwardly in our

mind, or outwardly in any kind of image or likeness of any creature whatsoever;161

all

worshipping of it,162

or God in it or by it;163

the making of any representation offeigned deities,

164 and all worship of them, or service belonging to them;

165 all

superstitious devices,166

corrupting the worship of God,167

adding to it, or taking from

it,168

whether invented and taken up of ourselves,169

or received by tradition from

others,170

though under the title of antiquity,171

custom,172

devotion,173

good

152Isa. 19:21; Ps. 76:11

153Acts 17:16-17; Ps. 16:4

154Deut. 7:5; Isa. 30:22

155 Num. 15:39

156Deut. 13:6-8

157Hosea 5:11; Mic. 6:16

158 1 Kings 11:33; 1 Kings 12:33

159Deut. 12:30-32

160

Deut. 13:6-12; Zech. 13:2-3; Rev. 2:2, 14-15, 20; Rev. 17:12, 16-17161

Deut. 4:15-19; Acts 17:29; Rom. 1:21-22, 25

162Dan. 3:18; Gal. 4:8

163Exod. 32:5

164Exod. 32:8

1651 Kings 18:26, 28; Isa. 65:11

166Acts 17:22; Col. 2:21-23

167Mal. 1:7-8, 14

168 Deut. 4:2169

Ps. 106:39

170Matt. 15:9

1711 Pet. 1:18

172Jer. 44:17

173Isa. 65:3-5; Gal. 1:13-14



95

intent, or any other pretence whatsoever;174

simony;175

sacrilege;176

all neglect,177

contempt,178

hindering,179

and opposing the worship and ordinances which God hath

appointed.180

Q. 110: What are the reasons annexed to the second commandment, the more to enf orce it? A. The reasons annexed to the second commandment, the more to enforce it,

contained in these words, For I the Lord thy God am a jealous God, visiting theiniquity of the fathers upon the children unto the third and fourth generation of them

that hate me; and shewing mercy unto thousands of them that love me, and keep my

commandments;181

are, besides God's sovereignty over us, and propriety in us,182

his

fervent zeal for his own worship,183

and his revengeful indignation against all falseworship, as being a spiritual whoredom;

184 accounting the breakers of this

commandment such as hate him, and threatening to punish them unto divers

generations;185

and esteeming the observers of it such as love him and keep his

commandments, and promising mercy to them unto many generations.186

Q. 111: Whi ch is the thi rd commandment? A. The third commandment is, Thou shalt not take the name of the Lord thy God in

vain: for the Lord will not hold him guiltless that taketh his name in vain.187

Q. 112: What is requir ed in the thi rd commandment?

A. The third commandment requires, That the name of God, his titles, attributes,188

ordinances,189

the word,190

sacraments,191

prayer,192

oaths,193

vows,194

lots,195

his

1741 Sam. 13:11-12; 1 Sam. 15:21

175Acts 8:18

176Rom. 2:22; Mal. 3:8

177Exod. 4:24-26

178Matt. 22:5; Mal. 1:7, 13

179Matt. 23:13

180Acts 13:44-45; 1 Thess. 2:15-16

181Exod. 20:5-6

182Ps. 45:11; Rev. 15:3-4

183Exod. 34:13-14

1841 Cor. 10:20-22; Jer. 7:18-20; Ezek. 16:26-27; Deut. 32:16-20

185

Hosea 2:2-4186

Deut. 5:29

187Exod. 20:7

188Matt. 6:9; Deut. 28:58; Ps. 29:2; Ps. 68:4; Rev. 15:3-4

189Mal. 1:14; Eccles. 5:1

190Ps. 138:2



96

works,196

and whatsoever else there is whereby he makes himself known, be holily

and reverently used in thought,197

meditation,198

word,199

and writing;200

by an holy

profession,201

and answerable conversation,202

to the glory of God,203

and the good ofourselves,

204 and others.

205

Q. 113: What are the sins forbidden in the thi rd commandment?

A. The sins forbidden in the third commandment are, the not using of God's name asis required;

206 and the abuse of it in an ignorant,

207 vain,

208 irreverent, profane,

209

superstitious,210

or wicked mentioning or otherwise using his titles, attributes,211

ordinances,212

or works,213

by blasphemy,214

perjury;215

all sinful cursings,216

oaths,217

1911 Cor. 11:24-25, 28-29

192 1 Tim. 2:8

193Jer. 4:2

194Eccles. 5:2, 4-6

195 Acts 1:24, 26

196Job 36:24

197Mal. 3:16

198Ps. 8:1, 3-4, 9

199Col. 3:17; Ps. 105:2, 5

200Ps. 102:18

2011 Pet. 3:15; Mic. 4:5

202Phil. 1:27

2031 Cor. 10:31

204Jer. 32:39

2051 Pet. 2:12

206Mal. 2:2

207Acts 17:23

208Prov. 30:9

209Mal. 1:6-7, 12; Mal. 3:14

210

1 Sam. 4:3-5; Jer. 7:4, 9-10, 14, 31; Col. 2:20-22211

2 Kings 18:30, 35; Exod. 5:2; Ps. 139:20

212Ps. 1:6, 17

213Isa. 5:12

2142 Kings 19:22; Lev. 24:11

215Zech. 5:4; Zech. 8:17



97

vows,218

and lots;219

violating of our oaths and vows, if lawful;220

and fulfilling

them, if of things unlawful;221

murmuring and quarrelling at,222

curious prying

into,223

and misapplying of God's decrees224

and providences;225

misinterpreting,226

misapplying,

227 or any way perverting the word, or any part of it,

228 to profane

jests,229

curious or unprofitable questions, vain janglings, or the maintaining of false

doctrines;230 abusing it, the creatures, or anything contained under the name of God,to charms,

231 or sinful lusts and practices,

232 the maligning,

233 scorning,

234 reviling,

235

or anywise opposing of God's truth, grace, and ways;236

making profession of

religion in hypocrisy, or for sinister ends;237

being ashamed of it,238

or a shame to it,

by unconformable,239

unwise,240

unfruitful,241

and offensive walking,242

or backsliding from it.

243

216 1 Sam. 17:43; 2 Sam. 16:5

217 Jer. 5:7; Jer. 23:10

218 Deut. 23:18; Acts 23:12, 14

219 Esther 3:7; 9:24; Ps. 22:18

220 Ps. 24:4; Ezek. 17:16, 18-19

221 Mark 6:26; 1 Sam. 25:22, 32-34

222 Rom. 9:14, 19-20

223 Deut. 29:29

224 Rom. 3:5, 7; Rom. 6:1-2

225 Eccles. 8:11; 9:3; Psalm 39

226 Matt. 5:21-48

227Ezek. 13:22

228 2 Pet. 3:16; Matt. 22:24-30

229Isa. 22:13; Jer. 23:34, 36, 38

230 1 Tim. 1:4, 6-7; 6:4-5, 20; 2 Tim. 2:14; Titus 3:9

231Deut. 18:10-14; Acts 19:13

2322 Tim. 4:3-4; Rom. 13:13-14; 1 Kings 21:9-10; Jude 4

233Acts 13:45; 1 John 3:12

234 Ps. 1:1; 2 Pet. 3:3

235 1 Pet. 4:4

236 Acts 13:45-46, 50; Acts 4:18; Acts 19:9; 1 Thess. 2:16; Heb. 10:29

237 2 Tim. 3:5; Matt. 23:14; Matt. 6:1-2, 5, 16

238 Mark 8:38

239 Ps. 73:14-15

240 1 Cor. 6:5-6; Eph. 5:15-17



98

Q. 114: What reasons are annexed to the thi rd commandment? A. The reasons annexed to the third commandment, in these words, [The Lord

thy God,] and, [ For the Lord will not hold him guiltless that taketh his name invain] ,

244 are, because he is the Lord and our God, therefore his name is not to be

profaned, or any way abused by us;245

especially because he will be so far from

acquitting and sparing the transgressors of this commandment, as that he will notsuffer them to escape his righteous judgment,

246 albeit many such escape the censures

and punishments of men.247

Q. 115: Whi ch is the fourth commandment?

A. The fourth commandment is, Remember the Sabbath-day, to keep it holy.Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of

the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy

daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that

is within thy gates. For in six days the Lord made heaven and earth, the sea, and allthat in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-

day, and hallowed it.248

Q. 116: What is requir ed in the fourth commandment? A. The fourth commandment requireth of all men the sanctifying or keeping holy to

God such set times as he hath appointed in his word, expressly one whole day in

seven; which was the seventh from the beginning of the world to the resurrection ofChrist, and the first day of the week ever since, and so to continue to the end of the

world; which is the Christian Sabbath,249

and in the New Testament called The Lord's

day.250

Q. 117: How is the Sabbath or the Lord' s day to be sanctif ied?

A. The Sabbath or Lord's day is to be sanctified by an holy resting all the day,251

not

only from such works as are at all times sinful, but even from such worldly

employments and recreations as are on other days lawful;252

and making it our delight

241 Isa. 5:4; 2 Pet. 1:8-9

242Rom. 2:23-24

243 Gal. 3:1, 3; Heb. 6:6

244Exod. 20:7

245Lev. 19:12

246Ezek. 36:21-23; Deut. 28:58-59; Zech. 5:2-4

247

1 Sam. 2:12, 17, 22, 24; 1 Sam. 3:13248

Exod. 20:8-11

249Deut. 5:12-14; Gen. 2:2-3; 1 Cor. 16:1-2; Acts 20:7; Matt. 5:17-18; Isa. 56:2, 4, 6-7

250Rev. 1:10

251Exod. 20:8

252Exod. 16:25-28; Neh. 13:15-22; Jer. 17:21-22



99

to spend the whole time (except so much of it as is to be taken up in works of

necessity and mercy)253

in the public and private exercises of God's worship:254

and, to that end, we are to prepare our hearts, and with such foresight, diligence,and moderation, to dispose and seasonably dispatch our worldly business, that we

may be the more free and fit for the duties of that day.255

Q. 118: Why is the charge of keeping the Sabbath more special ly directed to governor s of

famil ies, and other super iors? A. The charge of keeping the Sabbath is more specially directed to governors of

families, and other superiors, because they are bound not only to keep it themselves,

but to see that it be observed by all those that are under their charge; and because theyare prone ofttimes to hinder them by employments of their own.

256

Q. 119: What are the sins forbidden in the fourth commandment?

A. The sins forbidden in the fourth commandment are, all omissions of the duties

required,257

all careless, negligent, and unprofitable performing of them, and beingweary of them;

258 all profaning the day by idleness, and doing that which is in itself

sinful;259

and by all needless works, words, and thoughts, about our worldly

employments and recreations.260

Q. 120: What are the reasons annexed to the four th commandment, the more to enforce it? A. The reasons annexed to the fourth commandment, the more to enforce it, are taken

from the equity of it, God allowing us six days of seven for our own affairs, andreserving but one for himself, in these words, Six days shalt thou labour, and do all

thy work :261

from God's challenging a special propriety in that day, The seventh day is

the Sabbath of the Lord thy God:262

from the example of God, who in six days made

heaven and earth, the sea, and all that in them is, and rested the seventh day: andfrom that blessing which God put upon that day, not only in sanctifying it to be a day

for his service, but in ordaining it to be a means of blessing to us in our sanctifying it;

Wherefore the Lord blessed the Sabbath-day, and hallowed it.263

Q. 121: Why is the word Remember set in the beginning of the four th commandment?

253Matt. 12:1-13

254Isa. 58:13; Luke 4:16; Acts 20:7; 1 Cor. 16:1-2; Psalm 92; Isa. 66:23; Lev. 23:3

255Exod. 20:8; Luke 23:54, 56; Exod. 16:22, 25-26, 29; Neh. 13:19

256Exod. 20:10; Josh. 24:15; Neh. 13:15, 17; Jer. 17:20-22; Exod. 23:12

257Ezek. 22:26

258

Acts 20:7, 9; Ezek. 33:30-32; Amos 8:5; Mal. 1:13259

Ezek. 23:38

260Jer. 17:24, 27; Isa. 58:13

261Exod. 20:9

262Exod. 20:10

263Exod. 20:11



100

A. The word Remember is set in the beginning of the fourth commandment,264

partly, because of the great benefit of remembering it, we being thereby helped

in our preparation to keep it,265

and, in keeping it, better to keep all the rest of thecommandments,

266 and to continue a thankful remembrance of the two great benefits

of creation and redemption, which contain a short abridgment of religion;267

and

partly, because we are very ready to forget it,268 for that there is less light of naturefor it,

269 and yet it restraineth our natural liberty in things at other times lawful;

270

that it cometh but once in seven days, and many wordly businesses come between,

and too often take off our minds from thinking of it, either to prepare for it, or to

sanctify it;271

and that Satan with his instruments much labor to blot out the glory,and even the memory of it, to bring in all irreligion and impiety.

272

Q. 122: What i s the sum of the six commandments which contain our duty to man?

A. The sum of the six commandments which contain our duty to man, is, to love our

neighbour as ourselves,273

and to do to others what we would have them to do tous.

274

Q. 123: Which is the fif th commandment?

A. The fifth commandment is, Honour thy father and thy mother: that thy days maybe long upon the land which the Lord thy God giveth thee.

275

Q. 124: Who are meant by father and mother in the fif th commandment?

A. By father and mother , in the fifth commandment, are meant, not only natural parents,

276 but all superiors in age

277 and gifts;

278 and especially such as, by God's

264Exod. 20:8

265Exod. 16:23; Luke 23:54, 56; Mark 15:42; Neh. 13:19

266Ps. 92:13-14; Ezek. 20:12, 19-20

267Gen. 2:2-3; Ps. 118:22, 24; Acts 4:10-11; Rev. 1:10

268Ezek. 22:26

269 Neh. 9:14

270Exod. 34:21

271Deut. 5:14-15; Amos 8:5

272Lam. 1:7; Jer. 17:21-23; Neh. 13:15-23

273

Matt. 22:39274

Matt. 7:12

275Exod. 20:12

276Prov. 23:22, 25; Eph. 6:1-2

277 1 Tim. 5:1-2

278Gen. 4:20-22; Gen. 14:8



101

ordinance are over us in place of authority, whether in family,279

church,280

or

commonwealth.281

Q. 125: Why are superiors styled Father and Mother?A. Superiors are styled Father and Mother , both to teach them in all duties toward

their inferiors, like natural parents, to express love and tenderness to them, according

to their several relations;282 and to work inferiors to a greater willingness andcheerfulness in performing their duties to their superiors, as to their parents.

283

Q. 126: What is the general scope of the fi f th commandment?

A. The general scope of the fifth commandment is, the performance of those duties

which we mutually owe in our several relations, as inferiors, superiors, or equals.284

Q. 127: What is the honour that in feriors owe to their superi ors? A. The honour which inferiors owe to their superiors is, all due reverence in heart,

285

word,286

and behaviour;287

prayer and thanksgiving for them;288

imitation of their

virtues and graces;289

willing obedience to their lawful commands and counsels;290

due submission to their corrections;

291 fidelity to,

292 defence,

293 and maintenance of

their persons and authority, according to their several ranks, and the nature of their

places;294 bearing with their infirmities, and covering them in love,295 that so theymay be an honour to them and to their government.

296

279 2 Kings 5:13

280 2 Kings 2:12; 2 Kings 13:14; Gal. 4:19

281Isa. 49:23

282Eph. 6:4; 2 Cor. 12:14; 1 Thess. 2:7-8, 11; Num. 11:11-12

283 1 Cor. 4:14-16; 2 Kings 5:13

284Eph. 5:21; 1 Pet. 2:17; Rom. 12:10

285Mal. 1:6; Lev. 19:3

286Prov. 31:28; 1 Pet. 3:6

287Lev. 19:32; 1 Kings 2:19

288 1 Tim. 2:1-2

289Heb. 13:7; Phil. 3:17

290Eph. 6:1-2, 5-7; 1 Pet. 2:13-14; Rom. 13:1-5; Heb. 13:17; Prov. 4:3-4; Prov. 23:22;

Exod. 18:19, 24

291

Heb. 12:9; 1 Pet. 2:18-20292

Titus 2:9-10

293 1 Sam. 26:15-16; 2 Sam. 18:3; Esther 6:2

294Matt. 22:21; Rom. 13:6-7; 1 Tim. 5:17-18; Gal. 6:6; Gen. 14:11; Gen. 47:12

295 1 Pet. 2:18; Prov. 23:22; Gen. 9:23

296 Ps. 127:3-5; Prov. 31:23



102

Q. 128: What are the sins of inferi ors against their superiors? A. The sins of inferiors against their superiors are, all neglect of the duties

required toward them;297

envying at,298

contempt of,299

and rebellion300

against, their persons

301and places,

302 in their lawful counsels,

303 commands, and corrections;

304

cursing, mocking,305

and all such refractory and scandalous carriage, as proves a

shame and dishonour to them and their government.306

Q. 129: What is requir ed of superi ors towards their i nferi ors? A. It is required of superiors, according to that power they receive from God, and

that relation wherein they stand, to love,307

pray for,308

and bless their inferiors;309

to

instruct,310

counsel, and admonish them;311

countenancing,312

commending,313

andrewarding such as do well;

314 and discountenancing,

315 reproving, and chastising such

as do ill;316

protecting,317

and providing for them all things necessary for soul318

and

297Matt. 15:4-6

298 Num. 11:28-29

299 1 Sam. 8:7; Isa. 3:5

300 2 Sam. 15:1-12

301Exod. 21:15

302 1 Sam. 10:27

303 1 Sam. 2:25

304Deut. 21:18-21

305Prov. 30:11, 17

306Prov. 19:26

307Col. 3:19; Titus 2:4

308 1 Sam. 12:23; Job 1:5

309 1 Kings 8:55-56; Heb. 7:7; Gen. 49:28

310Deut. 6:6-7

311Eph. 6:4

312 1 Pet. 3:7

313

1 Pet. 2:14; Rom. 13:3314

Esther 6:3

315Rom. 13:3-4

316Prov. 29:15; 1 Pet. 2:14

317Job 29:12-17; Isa. 1:10, 17

318Eph. 6:4



103

body:319

and by grave, wise, holy, and exemplary carriage, to procure glory to

God,320

honour to themselves,321

and so to preserve that authority which God hath

put upon them.322

Q. 130: What are the sins of super ior s? A. The sins of superiors are, besides the neglect of the duties required of them,

323

an inordinate seeking of themselves,324 their own glory,325 ease, profit, or pleasure;326 commanding things unlawful,

327 or not in the power of inferiors to perform;

328

counselling,329

encouraging,330

or favouring them in that which is evil;331

dissuading,

discouraging, or discountenancing them in that which is good;332

correcting them

unduly;333

careless exposing, or leaving them to wrong, temptation, and danger;334

provoking them to wrath;

335 or any way dishonouring themselves, or lessening their

authority, by an unjust, indiscreet, rigorous, or remiss behaviour.336

Q. 131: What are the duties of equals?

A. The duties of equals are, to regard the dignity and worth of each other,337

ingiving honour to go one before another;

338 and to rejoice in each others’ gifts and

advancement, as their own.339

319 1 Tim. 5:8

320 1 Tim. 4:12; Titus 2:3-5

321 1 Kings 3:28

322Titus 2:15

323Ezek. 34:2-4

324Phil. 2:21

325John 5:44; John 7:18

326Isa. 56:10-11; Deut. 17:17

327Dan. 3:4-6; Acts 4:17-18

328Exod. 5:10-18; Matt. 23:2, 4

329Matt. 14:8; Mark 6:24

330 2 Sam. 13:28

331 1 Sam. 3:13

332John 7:46-49; Col. 3:21; Exod. 5:17

333

1 Pet. 2:18-20; Heb. 12:10; Deut. 25:3334

Gen. 38:11, 26; Acts 18:17

335Eph. 6:4

336Gen. 9:21; 1 Kings 12:13-16; 1 Kings 1:6; 1 Sam. 2:29-31

337 1 Pet. 2:17

338Rom. 12:10



104

Q. 132: What are the sins of equals? A. The sins of equals are, besides the neglect of the duties required,

340 the

undervaluing of the worth,341

envying the gifts,342

grieving at the advancement or prosperity one of another;

343 and usurping pre-eminence one over another.

344

Q. 133: What is the reason annexed to the fif th commandment, the more to enforce it?

A. The reason annexed to the fifth commandment, in these words, That thy daysmay be long upon the land which the Lord thy God giveth thee,

345is an express

promise of long life and prosperity, as far as it shall serve for God's glory and their

own good, to all such as keep this commandment.346

Q. 134: Whi ch is the sixth commandment? A. The sixth commandment is, Thou shalt not kill.

347

Q. 135: What are the duties requir ed in the six th commandment?

A. The duties required in the sixth commandment are, all careful studies, and lawful

endeavours, to preserve the life of ourselves348

and others349

by resisting all thoughtsand purposes,

350 subduing all passions,

351 and avoiding all occasions,

352

temptations,353

and practices, which tend to the unjust taking away the life of any;354

by just defence thereof against violence,355 patient bearing of the hand of God,356

339Rom. 12:15-16; Phil. 2:3-4

340Rom. 13:8

341 2 Tim. 3:3

342Acts 7:9; Gal. 5:26

343 Num. 12:2; Esther 6:12-13

3443 John 9; Luke 22:24

345Exod. 20:12

346Deut. 5:16; 1 Kings 8:25; Eph. 6:2-3

347Exod. 20:13

348Eph. 5:28-29

349 1 Kings 18:4

350Jer. 26:15-16; Acts 23:12, 16-17, 21, 27

351

Eph. 4:26-27352

2 Sam. 2:22; Deut. 22:8

353Matt. 4:6-7; Prov. 1:10-11, 15-16

354 1 Sam. 24:12; 1 Sam. 26:9-11; Gen. 37:21-22

355Ps. 82:4; Prov. 24:11-12; 1 Sam. 14:45

356James 5:7-11; Heb. 12:9



105

quietness of mind,357

cheerfulness of spirit;358

a sober use of meat,359

drink,360

physick,

361 sleep,

362 labour,

363 and recreations;

364 by charitable thoughts,

365

love,366

compassion,367

meekness, gentleness, kindness;368

peaceable,369

mild andcourteous speeches and behaviour;

370 forbearance, readiness to be reconciled, patient

bearing and forgiving of injuries, and requiting good for evil;371

comforting and

succouring the distressed, and protecting and defending the innocent.372

Q. 136: What are the sins forbidden i n the six th commandment? A. The sins forbidden in the sixth commandment are, all taking away the life of

ourselves,373

or of others,374

except in case of publick justice,375

lawful war,376

or

necessary defence;377

the neglecting or withdrawing the lawful and necessary meansof preservation of life;

378 sinful anger,

379 hatred,

380 envy,

381 desire of revenge;

382 all

357 1 Thess. 4:11; 1 Pet. 3:3-4; Ps. 37:8-11

358Prov. 17:22

359Prov. 25:16, 27

360 1 Tim. 5:23

361Isa. 38:21

362Ps. 127:2

363Eccles. 5:12; 2 Thess. 3:10, 12; Prov. 16:26

364Eccles. 3:4, 11

365 1 Sam. 19:4-5; 1 Sam. 22:13-14

366Rom. 13:10

367Luke 10:33-34

368Col. 3:12-13

369James 3:17

370 1 Pet. 3:8-11; Prov. 15:1-3

371Matt. 5:24; Eph. 4:2, 32; Rom. 12:17, 20-21

372 1 Thess. 5:14; Job 31:19-20; Matt. 25:35-36; Prov. 31:8-9

373Acts 16:28

374Gen. 9:6

375

Num. 35:31, 33376

Jer. 48:10; Deuteronomy 20

377Exod. 22:2-3

378Matt. 25:42-43; James 2:15-16; Eccles. 6:1-2

379Matt. 5:22

380 1 John 3:15; Lev. 19:17



106

excessive passions,383

distracting cares;384

immoderate use of meat, drink,385

labour 386

and recreations;387

provoking words,388

oppression,389

quarrelling,390

striking, wounding,391

and whatsoever else tends to the destruction of the life ofany.

392

Q. 137: Which is the seventh commandment?

A. The seventh commandment is, Thou shalt not commit adultery.393

Q. 138: What are the duties requi red in the seventh commandment? A. The duties required in the seventh commandment are, chastity in body, mind,

affections,394

words,395

and behaviour;396

and the preservation of it in ourselves and

others;397

watchfulness over the eyes and all the senses;398

temperance,399

keeping ofchaste company,

400 modesty in apparel;

401 marriage by those that have not the gift of

continency,402

conjugal love,403

and cohabitation;404

diligent labour in our callings;405

381Prov. 14:30

382Rom. 12:19

383 Eph. 4:31

384Matt. 6:31, 34

385Luke 21:34; Rom. 13:13

386Eccles. 12:12; Eccles. 2:22-23

387Isa. 5:12

388Prov. 15:1; Prov. 12:18

389Ezek. 18:18; Exod. 1:14

390Gal. 5:15; Prov. 23:29

391 Num. 35:16-18, 21

392Exod. 21:18-36

393Exod. 20:14

394 1 Thess. 4:4; Job 31:1; 1 Cor. 7:34

395Col. 4:6

396 1 Pet. 2:3

397 1 Cor. 7:2, 35-36

398

Job 31:1399

Acts 24:24-25

400Prov. 2:16-20

401 1 Tim. 2:9

402 1 Cor. 7:2, 9

403Prov. 5:19-20



107

shunning all occasions of uncleanness, and resisting temptations thereunto.406

Q. 139: What are the sins forbidden in the seventh commandment?

A. The sins forbidden in the seventh commandment, besides the neglect of the dutiesrequired,

407 are, adultery, fornication,

408 rape, incest,

409 sodomy, and all unnatural

lusts;410

all unclean imaginations, thoughts, purposes, and affections;411

all corrupt

or filthy communications, or listening thereunto;412 wanton looks,413 impudent or light behaviour, immodest apparel;

414 prohibiting of lawful,

415 and dispensing with

unlawful marriages;416

allowing, tolerating, keeping of stews, and resorting to

them;417

entangling vows of single life,418

undue delay of marriage;419

having more

wives or husbands than one at the same time;420

unjust divorce,421

or desertion;422

idleness, gluttony, drunkenness,

423 unchaste company;

424 lascivious songs, books,

404 1 Pet. 3:7

405Prov. 31:11, 27-28

406Prov. 5:8-10

407Prov. 5:7

408Heb. 13:4; Gal. 5:19

409 2 Sam. 13:14; 1 Cor. 5:1

410Rom. 1:24, 26-27; Lev. 20:15-16

411Matt. 5:28; Matt. 15:19; Col. 3:5

412Eph. 5:3-4; Prov. 7:5, 21-22

413Isa. 3:16; 2 Pet. 2:14

414Prov. 7:10, 13

415 1 Tim. 4:3

416Lev. 18:1-21; Mark 6:18; Mal. 2:11-12

417 1 Kings 15:12; 2 Kings 23:7; Deut. 23:17-18; Lev. 19:29; Jer. 5:7; Prov. 7:24-27

418Matt. 19:10-11

419

1 Cor. 7:7-9; Gen. 38:26420

Mal. 2:14-15; Matt. 19:5

421Mal. 2:16; Matt. 5:32

422 1 Cor. 7:12-13

423Ezek. 16:49; Prov. 23:30-33

424Gen. 39:10; Prov. 5:8



108

pictures, dancings, stage plays;425

and all other provocations to, or acts of

uncleanness, either in ourselves or others.426

Q. 140: Whi ch is the eighth commandment? A. The eighth commandment is, Thou shalt not steal .

427

Q. 141: What are the duties requir ed in the eighth commandment?

A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man;

428 rendering to everyone

his due;429

restitution of goods unlawfully detained from the right owners thereof;430

giving and lending freely, according to our abilities, and the necessities of others;431

moderation of our judgments, wills, and affections concerning worldly goods;432

a provident care and study to get,

433 keep, use, and dispose these things which are

necessary and convenient for the sustentation of our nature, and suitable to our

condition;434

a lawful calling,435

and diligence in it;436

frugality;437

avoiding

unnecessary law-suits,438

and suretiship, or other like engagements;439

and anendeavour, by all just and lawful means, to procure, preserve, and further the wealth

and outward estate of others, as well as our own.440

Q. 142: What are the sins forbidden i n the eighth commandment? A. The sins forbidden in the eighth commandment, besides the neglect of the duties

required,441

are, theft,442

robbery,443

man-stealing,444

and receiving any thing that is

stolen;445

fraudulent dealing,446

false weights and measures,447

removing

425Eph. 5:4; Ezek. 23:14-16; Isa. 23:15-17; Isa. 3:16; Mark 6:22; Rom. 13:13; 1 Pet. 4:3

426 2 Kings 9:30; Jer. 4:30; Ezek. 23:40

427Exod. 20:15

428Ps. 15:2, 4; Zech. 7:4, 10; Zech. 8:16-17

429Rom. 13:7

430Lev. 6:2-5; Luke 19:8

431Luke 6:30, 38; 1 John 3:17; Eph. 4:28; Gal. 6:10

432 1 Tim. 6:6-9; Gal. 6:14

433 1 Tim. 5:8

434Prov. 27:23-27; Eccles. 2:24; Eccles. 3:12-13; 1 Tim. 6:17-18; Isa. 38:1; Matt. 11:8

435 1 Cor. 7:20; Gen. 2:15; Gen. 3:19

436

Eph. 4:28; Prov. 10:4437

John 6:12; Prov. 21:20

438 1 Cor. 6:1-9

439Prov. 6:1-6; Prov. 11:15

440Lev. 25:35; Deut. 22:1-4; Exod. 23:4-5; Gen. 47:14, 20; Phil. 2:4; Matt. 22:39

441James 2:15-16; 1 John 3:17



109

landmarks,448

injustice and unfaithfulness in contracts between man and man,449

or

in matters of trust;450

oppression,451

extortion,452

usury,453

bribery,454

vexatious

lawsuits,455

unjust inclosures and depopulations;456

ingrossing commodities toenhance the price;

457 unlawful callings,

458 and all other unjust or sinful ways of taking

or withholding from our neighbour what belongs to him, or of enriching ourselves;459

covetousness;460 inordinate prizing and affecting worldly goods;461 distrustful anddistracting cares and studies in getting, keeping, and using them;

462 envying at the

prosperity of others;463

as likewise idleness,464

prodigality, wasteful gaming; and all

other ways whereby we do unduly prejudice our own outward estate,465

and

442Eph. 4:28

443Ps. 62:10

444 1 Tim. 1:10

445Prov. 29:24; Ps. 1:18 (sic) [Ps. 50:18]

446 1 Thess. 4:6

447Prov. 11:1; Prov. 20:10

448Deut. 19:14; Prov. 23:10

449Amos 8:5; Ps. 37:21

450Luke 16:10-12

451Ezek. 22:29; Lev. 25:17

452Matt. 23:25; Ezek. 22:12

453Ps. 15:5

454Job 15:34

455 1 Cor. 6:6-8; Prov. 3:29-30

456Isa. 5:8; Mic. 2:2

457Prov. 6:26

458Acts 19:19, 24-25

459Job 20:19; James 5:4; Prov. 21:6

460

Luke 12:15461

1 Tim. 6:5; Col. 3:2; Prov. 23:5; Ps. 67:10

462Matt. 6:25, 31, 34; Eccles. 5:12

463Ps. 73:3; Ps. 37:1, 7

464 2 Thess. 3:11; Prov. 18:9

465Prov. 21:17; Prov. 23:20-21; Prov. 28:19



110

defrauding ourselves of the due use and comfort of that estate which God hath

given us.466

Q. 143: Whi ch is the ninth commandment? A. The ninth commandment is, Thou shalt not bear false witness against thy

neighbour.467

Q. 144: What are the duties requir ed in the nin th commandment? A. The duties required in the ninth commandment are, the preserving and

promoting of truth between man and man,468

and the good name of our neighbour,

as well as our own;469

appearing and standing for the truth;470

and from the heart,471

sincerely,472

freely,473

clearly,474

and fully,475

speaking the truth, and only the truth, inmatters of judgment and justice,

476 and in all other things whatsoever;

477 a charitable

esteem of our neighbours;478

loving, desiring, and rejoicing in their good name;479

sorrowing for,480

and covering of their infirmities;481

freely acknowledging of their

gifts and graces,482

defending their innocency;483

a ready receiving of a goodreport,

484 and unwillingness to admit of an evil report,

485 concerning them;

466Eccles. 4:8; Eccles. 6:2; 1 Tim. 5:8

467Exod. 20:16

468Zech. 8:16

469 3 John 12

470Prov. 31:8-9

471Ps. 15:2

472 2 Chron. 19:9

473 1 Sam. 19:4-5

474Josh. 7:19

475 2 Sam. 14:18-20

476Lev. 19:15; Prov. 14:5, 25

477 2 Cor. 1:17-18; Eph. 4:25

478Heb. 6:9; 1 Cor. 13:7

479Rom. 1:8; 2 John 4; 3 John 3-4

480

2 Cor. 2:4; 2 Cor. 12:21481

Prov. 17:9; 1 Pet. 4:8

482 1 Cor. 1:4-5, 7; 2 Tim. 1:4-5

483 1 Sam. 22:14

484 1 Cor. 13:6-7

485Ps. 15:3



111

discouraging tale-bearers,486

flatterers,487

and slanderers;488

love and care of our

own good name, and defending it when need requireth;489

keeping of lawful

promises;490

studying and practicing of whatsoever things are true, honest, lovely,and of good report.

491

Q. 145: What are the sins forbidden in the ninth commandment?

A. The sins forbidden in the ninth commandment are, all prejudicing the truth,and the good name of our neighbours, as well as our own,

492 especially in public

judicature;493

giving false evidence,494

suborning false witnesses,495

wittingly

appearing and pleading for evil cause, outfacing and overbearing the truth;496

passing

unjust sentence,497

calling evil good, and good evil; rewarding the wicked accordingto the work of the righteous, and the righteous according to the work of

the wicked;498

forgery,499

concealing the truth, undue silence in a just cause,500

and

holding our peace when iniquity calleth for either a reproof from ourselves,501

or

complaint to others;502

speaking the truth unseasonably,503

or maliciously to a wrongend,

504 or perverting it to a wrong meaning,

505 or in doubtful or equivocal

486Prov. 25:23

487Prov. 26:24-25

488Ps. 101:5

489Prov. 22:1; John 8:49

490Ps. 15:4

491Phil. 4:8

4921 Sam. 17:28; 2 Sam. 16:3; 2 Sam. 1:9-10, 15-16

493Lev. 19:15; Hab. 1:4

494Prov. 19:5; Prov. 6:16, 19

495Acts 6:13

496Jer. 9:3, 5; Acts 24:2, 5; Ps. 12:3-4; Ps. 52:1-4

497Prov. 17:15; 1 Kings 21:9-14

498Isa. 5:23

499Ps. 119:69; Luke 19:8; Luke 16:5-7

500

Lev. 5:1; Deut. 13:8; Acts 5:3, 8-9; 2 Tim. 4:6501

1 Kings 1:6; Lev. 19:17

502Isa. 59:4

503Prov. 29:11

504 1 Sam. 22:9-10; Ps. 52:1-5

505Ps. 56:5; John 2:19; Matt. 26:60-61



112

expressions, to the prejudice of truth or justice;506

speaking untruth,507

lying,508

slandering,509

backbiting,510

detracting,511

talebearing,512

whispering,513

scoffing,514

reviling,515

rash,516

harsh,517

and partial censuring;518

misconstructing intentions,words, and actions;

519 flattering,

520 vain-glorious boasting,

521 thinking or speaking

too highly or too meanly of ourselves or others;522

denying the gifts and graces of

God;523 aggravating smaller faults;524 hiding, excusing, or extenuating of sins, whencalled to a free confession;

525 unnecessary discovering of infirmities;

526 raising false

rumours,527

receiving and countenancing evil reports,528

and stopping our ears against

just defence;529

evil suspicion;530

envying or grieving at the deserved credit of

any,531

endeavouring or desiring to impair it,532

rejoicing in their disgrace and

506Gen. 3:5; Gen. 26:7, 9

507Isa. 59:13

508Lev. 19:11; Col. 3:9

509

Ps. 1:20510

Ps. 15:3

511James 4:11; Jer. 38:4

512Lev. 19:16

513Rom. 1:29-30

514Gen. 21:9; Gal. 4:29

515 1 Cor. 6:10

516Matt. 7:1

517 Acts 28:4518

Gen. 38:24; Rom. 2:1

519 Neh. 6:6-8; Rom. 3:8; Ps. 69:10; 1 Sam. 1:13-15; 2 Sam. 10:3

520Ps. 12:2-3

521 2 Tim. 3:2

522Luke 18:9, 11; Rom. 12:16; 1 Cor. 4:6; Acts 12:22; Exod. 4:10-14

523Job 27:5-6; Job 4:6

524 Matt. 7:3-5.

525 Prov. 28:13; Prov. 30:20; Gen. 3:12-13; Jer. 2:35; 2 Kings 5:25; Gen. 4:9

526 Gen. 9:22; Prov. 25:9-10

527 Exod. 23:1

528 Prov. 29:12

529 Acts 7:56-57; Job 31:13-14

530 1 Cor. 13:5; 1 Tim. 6:4



113

infamy;533

scornful contempt,534

fond admiration;535

breach of lawful promises;536

neglecting such things as are of good report,537

and practicing, or not avoiding

ourselves, or not hindering what we can in others, such things as procure an illname.

538

Q. 146: Whi ch is the tenth commandment?

A. The tenth commandment is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor

his ox, nor his ass, nor any thing that is thy neighbour's.539

Q. 147: What are the duties requir ed in the tenth commandment?

A. The duties required in the tenth commandment are, such a full contentment withour own condition,

540 and such a charitable frame of the whole soul toward our

neighbour, as that all our inward motions and affections touching him, tend unto, and

further all that good which is his.541

Q. 148: What are the sins forbidden i n the tenth commandment? A. The sins forbidden in the tenth commandment are, discontentment with our own

estate;542

envying543

and grieving at the good of our neighbour,544

together with all

inordinate motions and affections to anything that is his.545

Q. 149: I s any man able perfectly to keep the commandments of God? A. No man is able, either of himself,

546 or by any grace received in this life, perfectly

to keep the commandments of God;547

but doth daily break them in thought,548

word,

531 Num. 11:29; Matt. 21:15

532 Ezra 4:12-13

533 Jer. 48:27

534 Ps. 35:15-16, 21; Matt. 27:28-29

535 Jude 16; Acts 12:22536 Rom. 1:31; 2 Tim. 3:3

537 1 Sam. 2:24

538 2 Sam. 13:12-13; Prov. 5:8-9; Prov. 6:33

539 Exod. 20:17

540 Heb. 12:5; 1 Tim. 6:6

541 Job 31:29; Rom. 12:15; Ps. 122:7-9; 1 Tim. 1:5; Esther 10:3; 1 Cor. 13:4-7

542 1 Kings 21:4; Esther 5:13; 1 Cor. 10:10

543

Gal. 5:26; James 3:14, 16544

Ps. 112:9-10; Neh. 2:10

545Rom. 7:7-8; Rom. 13:9; Col. 3:5; Deut. 5:21

546James 3:2; John 15:5; Rom. 8:3

547Eccles. 7:20; 1 John 1:8, 10; Gal. 5:17; Rom. 7:18-19

548Gen. 6:5; Gen. 8:21



114

and deed.549

Q. 150: Ar e all transgressions of the law of God equal ly heinous in themselves, and

in the sight of God? A. All transgressions of the law of God are not equally heinous; but some sins in

themselves, and by reason of several aggravations are more heinous in the sight of

God than others.550

Q. 151: What are those aggravations that make some sins more heinous than others? A. Sins receive their aggravations,

1. From the persons offending;551

if they be of riper age,552

greater experience or

grace,553

eminent for profession,554

gifts,555

place,556

office,557

guides to others,558

and whose example is likely to be followed by others.

559

2. From the parties offended:560

if immediately against God,561

his attributes,562

and worship;563

against Christ, and his grace;564

the Holy Spirit,565

his witness,566

and workings;567

against superiors, men of eminency,568

and such as we standespecially related and engaged unto;

569 against any of the saints,

570 particularly

549 Rom. 3:9-19; James 3:2-13

550John 19:11; Ezek. 8:6, 13, 15; 1 John 5:16; Ps. 78:17, 32, 56

551Jer. 2:8

552Job 32:7, 9; Eccles. 4:13

553 1 Kings 11:4, 9

554 2 Sam. 12:14; 1 Cor. 5:1

555James 4:17; Luke 12:47-48

556Jer. 5:4-5

557 2 Sam. 12:7-9; Ezek. 8:11-12

558Rom. 2:17-24

559Gal. 2:11-14

560Matt. 21:38-39

561 1 Sam. 2:25; Acts 5:4; Ps. 51:4

562Rom. 2:4

563Mal. 1:8, 14

564

Heb. 2:2-3; Heb. 12:25565

Heb. 10:29; Matt. 12:31-32

566Eph. 4:30

567Heb. 6:4-6

568Jude 8; Num. 12:8-9; Isa. 3:5

569Prov. 30:17; 2 Cor. 12:15; Ps. 55:12-15



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weak brethren,571

the souls of them, or any other,572

and the common good of

all or many.573

3. From the nature and quality of the offence:574

if it be against the express letterof the law,

575 break many commandments, contain in it many sins:

576 if not only

conceived in the heart, but breaks forth in words and actions,577

scandalize

others,578 and admit of no reparation:579 if against means,580 mercies,581 judgments,

582 light of nature,

583 conviction of conscience,

584 publick or private

admonition,585

censures of the church,586

civil punishments;587

and our prayers,

purposes, promises,588

vows,589

covenants,590

and engagements to God or men:591

if done deliberately,592

wilfully,593

presumptuously,594

impudently,595

570Zeph. 2:8, 10-11; Matt. 18:6; 1 Cor. 6:8; Rev. 17:6

571 1 Cor. 8:11-12; Rom. 14:13, 15, 21

572Ezek. 13:19; 1 Cor. 8:12; Rev. 18:12-13; Matt. 23:15

573

1 Thess. 2:15-16; Josh. 22:20574Prov. 6:30-33

575Ezra 9:10-12; 1 Kings 11:9-10

576Col. 3:5; 1 Tim. 6:10; Prov. 5:8-12; Prov. 6:32-33; Josh. 7:21

577James 1:14-15; Matt. 5:22; Mic. 2:1

578Matt. 18:7; Rom. 2:23-24

579Deut. 22:22, 28-29; Prov. 6:32-35

580Matt. 11:21-24; John 15:22

581

Isa. 1:3; Deut. 32:6582

Amos 4:8-11; Jer. 5:3

583Rom. 1:26-27

584Rom. 1:32; Dan. 5:22; Titus 3:10-11

585Prov. 29:1

586Titus 3:10; Matt. 18:17

587Prov. 27:22; Prov. 23:35

588Ps. 78:34-37; Jer. 2:20; Jer. 42:5-6, 20-21

589 Eccles. 5:4-6

590Lev. 26:25

591Prov. 2:17; Ezek. 17:18-19

592Ps. 36:4

593Jer. 6:16

594 Num. 15:30; Exod. 21:14



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boastingly,596

maliciously,597

frequently,598

obstinately,599

with delight,600

continuance,601

or relapsing after repentance.602

4. From circumstances of time603

and place:604

if on the Lord's day,605

or othertimes of divine worship;

606 or immediately before

607 or after these,

608 or other

helps to prevent or remedy such miscarriages:609

if in public, or in the presence

of others, who are thereby likely to be provoked or defiled.610

Q. 152: What doth every sin deserve at the hands of God?

A. Every sin, even the least, being against the sovereignty,611

goodness,612

and

holiness of God,613

and against his righteous law,614

deserveth his wrath and

curse,615

both in this life,616

and that which is to come;617

and cannot be expiated but by the blood of Christ.

618

595 Jer. 3:3; Prov. 7:13

596 Ps. 52:1

597 3 John 10

598 Num. 14:22

599 Zech. 7:11-12

600 Prov. 2:14

601 Isa. 57:17

602 Jer. 34:8-11; 2 Pet. 2:20-22

603 2 Kings 5:26

604 Jer. 7:10; Isa. 26:10

605Ezek. 23:37-39

606 Isa. 58:3-5; Num. 25:6-7

607 1 Cor. 11:20-21

608 Jer. 7:8-10; Prov. 7:14-15; John 13:27, 30

609Ezra 9:13-14

610 2 Sam. 16:22; 1 Sam. 2:22-24

611James 2:10-11

612 Exod. 20:1-2

613 Hab. 1:13; Lev. 10:3; Lev. 11:44-45

614 1 John 3:4; Rom. 7:12

615 Eph. 5:6; Gal. 3:10

616 Lam. 3:39; Deut. 28:15-68

617 Matt. 25:41

618 Heb. 9:22; 1 Pet. 1:18-19



117

Q. 153: What doth God requi re of us, that we may escape hi s wrath and curse due

to us by reason of the transgression of the law?

A. That we may escape the wrath and curse of God due to us by reason of thetransgression of the law, he requireth of us repentance toward God, and faith

toward our Lord Jesus Christ,619

and the diligent use of the outward means

whereby Christ communicates to us the benefits of his mediation. 620

619Acts 20:21; Matt. 3:7-8; Luke 13:3, 5; Acts 16:30-31; John 3:16, 18

620Prov. 2:1-5; Prov. 8:33-36



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APPENDIX THREE

Course Requirements

Required Texts:

Jay E. Adams, A Theology of Christian Counseling: More than Redemption (Grand

Rapids: Zondervan, 1979).

Jay E. Adams, Insight and Creativity in Counseling (Woodruff: Timeless Texts, 1982,2002).

David A. Powlison, Seeing with New Eyes: Counseling and the Human Condition

Through the Lens of Scripture (Phillipsburg: Presbyterian & Reformed, 2003).

George C. Scipione, Timothy, Titus and You (Woodruff: Timeless Texts, 1975, 2002).Paul David Tripp, Instruments in t he Redeemer’s Hands: People in Need of Change

Helping People in Need of Change (Phillipsburg, Presbyterian & Reformed,

2002).

A-Level Texts:

Jay E. Adams, The Practical Encyclopedia of Christian Counseling (Woodruff:Timeless Texts, 2003).

John Kruis, Quick Scripture Reference for Counseling (Grand Rapids: Baker Book

House, 1988).Wayne Mack, Homework Manual for Biblical Living , Vol.1 (Phillipsburg:

Presbyterian & Reformed, 1979).

Assignments for B-Level Work:

1. Interaction Papers: read the required texts by Adams, Powlison, and

Tripp. Report on what amount you have read and write a two-pageinteraction paper for each book. (This is 45% of your final grade.)

2. Self-Evaluation: read the required text by Scipione (Timothy, Titus and

You). Write a 2-4 page self-evaluation of your maturity and fitness to serveas a counselor/model in light of the book. (This is 20% of your final

grade.)

3. Case Studies: write a two-page summary for each of two counseling cases

in which you were the main counselor. One is to be a success; one is to bea failure. In light of the course, evaluate the specific facts that led to the

outcome. (This is 15% of your final grade.)

4. Improvement Plan: present a concrete, step-by-step plan to improve your

counseling skills over the next 6 months and a similar 2-year plan to

continue your training in Biblical counseling. (This is 10% of your finalgrade.)



119

To Earn an A – 10% (complete one of the following):

1. Ministry Paper: write a 10 to 15-page paper on a topic approved by your

professor related to a specific issue involved in Biblical counseling.

a. Definition: diagnose and describe the problem with Biblical categories

and terms.

b. Solution: designate Biblical solutions to the problem.

c. Accountability: design homework assignments to implement thesolutions.

2. Complete the NANC Theology Exam (see example on next page).

3. Read two books related to Biblical counseling approved by your professor.

Write a 2-page interaction paper for each text.



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NANC Theology Exam

Using essay style writing, please respond thoroughly to each of these statements. Write your answers as though you are explaining them to a counselee, defining all terms clearly and precisely. Use 1.5 spacing. Your answers should be 1 page to 1 ½ pages in length. Support all your answers with Scripture. This is an open book exam. You

may use any written or oral sources, but you must cite your sources at the end of each answer. **Read FAQ forcomplete formatting requirements**

Bibliology

1. The Bible is spoken of as “inspired.” What does this mean?

2. What is the relationship between infallibility and authority?3. What is the Bible’s authority on theological controversies? 4.

Compare and contrast the Bible and its authority to general revelation and its

authority.5. Many Christians today speak of continuing revelation. Relate this concept to

inspiration and sufficiency of the Scripture. Relate this concept to the issue ofmiracles, prophecy and tongues.

Theology Proper

1.

State briefly the biblical basis for, and formulate the doctrine of, the Trinity.2. List and develop five attributes of God and how they relate to the believer’s life and

counseling.

3. State briefly the biblical basis for, and formulate the doctrine of, God’s omniscience.Relate this doctrine to the teaching of “open theism.”

Anthropology

1. Who and what is man?

2. What role does anthropology play in counseling theory and practice?Christology

1.

Why did Christ die?2.

He was “tempted in all things as we are” (Heb. 4:15). Discuss and relate to counseling

theory and practice.Soteriology

1.

“Justification by faith alone.” Discuss the meaning of this phrase.

2. Sanctification is said to be past, present, and future. Discuss, including the idea of

Advanced Counseling Syllabus

Documents

Transcript of Advanced Counseling Syllabus