Running head: BIBLICAL COUNSELING WORD STUDY 1

A Study of Three Biblical Words Related to Counseling

Patrick King

Liberty University
BIBLICAL COUNSELING WORD STUDY 2

Table of Contents

Abstract ........................................................................................................................................... 3

A Study of Three Biblical Words Related to Counseling ............................................................... 4

Three Words Related to Counseling ............................................................................................... 5

Counsel in the Old and New Testament ..................................................................................... 6

Wisdom in the Old and New Testament ..................................................................................... 8

Wicked in the Old and New Testament .................................................................................... 10

A Closer Look at Psalm 1 as an illustration of Biblical counseling ............................................. 12

A Biblical view of Counseling ...................................................................................................... 14

A Personal Application ................................................................................................................. 16

References ..................................................................................................................................... 19
BIBLICAL COUNSELING WORD STUDY 3

Abstract

Psalm 1:1 declares blessing for those who “do not walk in the counsel of the wicked” (NASB).

This paper explores the implications of biblical counseling by closely examining three words

related to counseling and applying that study to the assertions made in the first chapter of Psalm.

Further, the similarities and differences between biblical counseling and secular counseling are

examined culminating in a personal narrative and an application of the study.

BIBLICAL COUNSELING WORD STUDY 4

A Study of Three Biblical Words Related to Counseling

“Blessed is the man who does not walk in the counsel of the wicked” (Psalm 1:1, NASB)

This popular psalm is given as an introduction to one of the most comforting and inspiring books

in the Bible. Throughout scripture followers of Christ are admonished to pay close attention to

counsel, and yet this passage identifies counseling that is to be avoided. As the Bible declares

blessing for the one who ignores ungodly counsel, and speaks of the necessity to embrace other

types of counsel, students of the Bible and counselors alike are left with the need to explore the

word of God for clarity with regard to counseling.

Although they share a few similarities, no one would dispute the fact that biblical

counseling differs from secular counseling in many ways. The similarities can be seen in the

process of counseling while the differences have their foundation primarily in the content of

counseling. Christians, following the example of Christ, and relying on the authority of the

inspired word of God, approach counseling as means of developing maturity in Christ, yet this

concept is completely foreign and may be somewhat offensive to those of the secular counseling

world (Clinton and Ohlschlager, 2002).

This paper seeks to explore some of the more prominent similarities and differences

between Biblical and secular counseling. To that end a biblical word study was conducted using

Strongs exhaustive concordance of the Bible, Vine‟s Concise Dictionary of the Bible, a variety

of online bible dictionaries, and commentaries. The paper closely examines three words related

to counseling in an effort to clarify biblical expectations of Christian counselors, while looking

intently at Psalm 1:1 for additional insight into the art of counseling. The final section of this

paper is a personal narrative attempting application of the knowledge and concepts discovered

through this research.

BIBLICAL COUNSELING WORD STUDY 5

Three Words Related to Counseling

This section examines three words related to counseling as a means of bringing clarity to

Biblical counseling expectations. The words wisdom, counsel, and wicked were closely

examined using Strong‟s Exhaustive Concordance of the Bible, Vines Concise Dictionary of the

Bible, as well as a variety of online bible dictionaries and commentaries. Additionally many

different translations of the Bible were consulted. These included the New American Standard,

King James Version, New International Version, New English Translation, and the New Living

Translation.

The relatively obvious relationship between the words wisdom and counsel provide

sound reasoning for their choice as words for the context of this study. However, including the

word wicked in this examination requires somewhat of a brief explanation. Students of the Bible

are not unfamiliar with Psalm 1:1. The Psalmist admonished his readers with clear instruction

regarding the type of counsel a well adjusted and successful person must avoid when he penned

the words, “Blessed is the man who does not walk in the counsel of the wicked…” At first

glance, and taking this verse at face value, one could assume the Psalmist is offering insight into

the influence, authority, and inherent responsibility a counselor possesses. Naturally, as a

student of the scriptures and the art of counseling, this leads to the question what is “the counsel

of the wicked?” The obvious place to begin if there is to be an understanding with regard to the

“counsel of the wicked” is to examine the word closely asking questions such as, who are the

wicked? Is there anything unique about their counsel that qualifies it as wicked? Is the counsel

wicked because of the counselor, or is the counselor wicked because of the counsel? Is the

phrase used elsewhere in scripture? Can the phrase be taken at face value and truly understood
BIBLICAL COUNSELING WORD STUDY 6

in isolation, or is the meaning understood only when considered in context?

In an effort to understand Biblical counseling and, in spite of the fact the term wicked is

not one that would generally be associated with the art of counseling, it has been included in this

study as a relevant part of the inspired word of God, and as a means of clearly separating counsel

which is not only condoned, but also encouraged in scripture, from that which is condemned.

Counsel in the Old and New Testament

Depending on the Biblical translation used, the word counsel appears in scripture as

many as many as 275 times (Bible.org). Although eight different Hebrew words translate into

the English word counsel, the most commonly used Hebrew word throughout the Old Testament

is `etsah appearing in the King James Version of the scriptures on eighty eight different

occasions. The word is actually derived from the slightly lesser used Hebrew word ya`ats, which

literally means to “advise, counsel, consult” (Vine, 2005). In addition to the word counsel, and

depending on context, ya`ats is frequently translated with English words such as advise,

purposed, determined, counselor, and advice (blueletterbible.com).

Most commonly, and when used as a verb ya`ats describes the “giving of good advice”

(Vine, 2005) as is the case in Numbers 24:14 where the scriptures say, “Come now, and I will

advise you as to what this people will do to your people in the future” (NET). However, in spite

of the fact the term generally speaks of giving good advice, the opposite is also true as can be

seen in 2 Chronicles 22:3 where speaking of Ahazia, king of Judah, the scripture declares, “He

followed in the footsteps of Ahab‟s dynasty, for his mother gave him evil advice” (NET).

When used as a noun, the Hebrew word most often speaks of a counselor, or one who

gives advice (Vine, 2005). The counsel is generally of a political or military nature as is the case

in 2 Samuel 15:12 when Absalom plotted to usurp his father‟s throne, and the scriptures say
BIBLICAL COUNSELING WORD STUDY 7

Absalom sought advice when “he sent for Ahithophel, one of David‟s counselors who lived in

Giloh” (NLT). Although, as mentioned earlier, there are eight different Hebrew words that

translate to the English word counsel, all eight words, as derivatives of ya`ats carry the same

general meaning, that is to counsel, consult, or advise. Throughout the Old Testament the source

of counsel is both human and Devine.

The word counsel appears far less frequently in the New Testament, but is used in a

similar way to the Old Testament. Three different Greek words translate to the English word

counsel. The word most commonly used in the New Testament is boule. The word boule comes

from a root word meaning “a will” (Vines,2005). Although most often translated in English as

counsel, and depending on the version and context, boule is also accurately translated in English

as plan, purpose, decide, and will. As is the case with its Hebrew equivalent, boule is used

throughout the New Testament to describe the counsel of man as well as the counsel of God.

The counsel of man is clearly seen in Luke 23. Having witnessed the brutal murder of

Christ, Joseph of Arimathea went to Pilot to acquire the burial rights of his Lord because he “had

not consented to the counsel and deed” (Luke 23:51 NASB) of the religious leaders involved in

the murder plot. Again, the counsel of man is described using the same Greek word, boule, in

Acts 27 when the apostle Paul, a political prisoner, while being transported to Rome, was

shipwrecked. The Bible says “the soldiers‟ counsel was to kill the prisoners lest any of them

should swim out and escape” (Acts 27:42 NASB). In other instances boule is used when the

context is the counsel of God as is the case in Luke 7:30 where the “Pharisees and Lawyers

rejected the counsel of God” (NIV) and again in Acts 2:23 in which the Bible speaks of the

crucifixion of Jesus saying He was “delivered by the determinate counsel and foreknowledge of

God” (KJV).
BIBLICAL COUNSELING WORD STUDY 8

The other two Greek words translated in English as counsel are derived from the same

root as the word boule, but convey a slightly different meaning. Bouleuo is used in Luke 14:21

when scripture asks, “What king would ever dream of going to war without first sitting down

with his counselors and discussing whether his army… is strong enough to defeat… the soldiers

marching against him?” (NLT) Bouleuo literally means “to take counsel, to resolve”

(Vines,2005). Conversely, sumbouleuo conveys the idea of giving counsel, and literally is

translated “to advise, to counsel, and to take counsel together” (Vine, 2005). Sumbouleuo is

generally used throughout the gospels in the context of the Jewish leaders consulting together for

the purpose of killing Jesus as demonstrated in John 11:53 where the Jews “took counsel

together to put Him to death.”

Wisdom in the Old and New Testament

The wise king Solomon encouraged his readers to “Listen to counsel and accept

discipline, that you may be wise the rest of your days” (Proverbs 19:20 NIV). The word counsel

in this verse most likely refers the “teachings of sages that will make one wise” (Bible.org). The

word wise is another word closely related to the art of counseling.

Wisdom and its variations as a verb and an adjective (act wise, or be wise) are

represented by several different Hebrew words. However, the most common Hebrew word that

is translated into the English word wisdom is chakham and its derivatives. The nouns chakhmah

and chakhmoth, the verb chakham, and the adjective chakham make an appearance in the Old

Testament over 300 times with more than half of their references occurring in the books of Job,

Proverbs, and Ecclesiastes (Easton, 2006). Although wisdom is the most appropriate choice, and

the word most often translated as the English equivalent of chakhmah, the word wisdom neither

completely nor accurately represents the concept conveyed by its Hebrew counterpart, and can
BIBLICAL COUNSELING WORD STUDY 9

therefore lends itself to an occasional misinterpretation.

Chakhmah in its truest sense communicates a much broader scope of meaning than the

English translation. Chakhmah is used to express simple technical skills in Exodus 28:3

speaking of those whom the Lord “endowed with the spirit of wisdom that they make Aaron‟s

garments” (NASB). The same word is used in the context of military ability in Isaiah 10:13

where the Bible says, “for by the power of my wisdom… I removed boundaries… and plundered

their treasures… and brought down their inhabitants” (NASB). In other places the word

describes the intelligence of animals (Proverbs 30:24), and in 2 Samuel 3:13, shrewdness with

regard to viscous or cruel intentions and actions (Easton, 2006).

As wisdom was often understood to characterize a skillful practice as in the previously

referenced examples, men practicing magic and divination in the pagan cultures of Egypt,

Babylon, Tyre, and Edom came to be known as wise men (Vine, 2006). In a strictly spiritual

sense, however, references to chakam have nothing to do with shrewdness, craftiness and the

practice of divination and magic. Isaiah 31:2 declares that God is the source of wisdom, for “He

is wise.” Although wisdom, as an independent English word can not accurately communicate all

of the ideas captured in the Hebrew representation, the general meaning of the word is more than

adequate to maintain the integrity of the scripture.

The New Testament words wise and act wisely are generally translations of the Greek

word phronimos and its derivatives. Literally translated phronimos means, “prudent, sensible,

and practically wise” (Vine, 2006). Sophia, however, is the Greek word most commonly

translated as wisdom throughout the New Testament. Sophia, as described in Strongs

Exhaustive Concordance of the Bible, means “wisdom, broad and full of intelligence,” and is

used to convey the idea of having “knowledge of diverse matters.” Wisdom, in this sense of the
BIBLICAL COUNSELING WORD STUDY 10

word, is used in the New Testament with reference to God (Romans 11:33), Christ (Matthew

13:34), humans, and on a couple of occasions wisdom is personified (Vines, 2006). With regard

to human wisdom, sophia is often used to describe wisdom in spiritual things (Colossians 1:28),

as well as wisdom in the natural (Matthew 12:42), and finally, as is the case in James 3:15,

wisdom with regard to knowledge and behaviors that are earthly, sensual, and motivated by the

Devil (Vine, 2006). Throughout scripture human wisdom is predominantly thought to be that

which comes from experience, whether gleaned from everyday life or from experiencing God, it

is implied to be at its best in old age. Vine (2006) summarizes the concept of wisdom as it can

be understood throughout all of scripture as the “knowledge and ability to make right choices at

the opportune time.”

Wicked in the Old and New Testament

The term wicked, although not generally associated (even in the English language) with

counseling, is the topic of the final word studied for this paper. The term, as previously

mentioned, is associated with the word “counsel” in Psalm 1:1 where the psalmist writes,

“Blessed is the man who does not walk in the counsel of the wicked…” (NASB).

Wicked in both the Old and New Testaments is sometimes translated as ungodly. In the

original language of the scriptures, both terms communicate the same general meaning. The

Hebrew word rasha‟ is most commonly translated as wicked/ungodly throughout the Old

Testament, and in its most literal translation is a legal term meaning “to be in the wrong” (Vine,

2006). Proverbs 28:4 says, “Those who forsake the law [of God] praise the wicked” (NASB)

and Psalm 10:4 declares, “the wicked in his proud countenance does not seek God; God is in

none of his thoughts” (NIV). The suggestion is that rasha‟ is descriptive of a person or a

category of people that not only live life without the fear of God, but also live in direct
BIBLICAL COUNSELING WORD STUDY 11

opposition to God (preceptaustin.com). It denotes a person guilty of wrong doing, and worse, a

person who chooses a continuous lifestyle of sin, and is perfectly content to live in defiance of

God. (Vine, 2006). Other characteristics of the wicked and ungodly include an oppressive

attitude toward the righteous as described in Psalm 17:9 where the psalmist cries out to God for

protection “from the wicked who oppress…” (NASB) and a desire to trap the righteous as seen

in Psalm 119:110 where the psalmist expresses his dedication and commitment to Gods

commands while acknowledging “the wicked have set their traps… along your path” (NIV).

The Greek word poneros is generally translated in the New Testament as wicked, and

occasionally with the words malicious and evil (Vine, 2006). In some cases when the word evil

is the translation it is in reference to Satan as is the case in Matthew 13:38 where Jesus,

explaining the parable of the wheat and the weeds, teaches his disciples “the weeds are the

people who belong to the evil one.”

Throughout the New Testament the wicked and the ungodly are described in terms of

alienation from God (Ephesians 4:18, Colossians 1:21), blasphemous (Luke 22:65, Revelation

16:9), blindness (2 Corinthians 4:4, Ephesians 4:18), high-minded (2 Timothy 3:4), reprobate (2

Corinthians 13:5, 2 Timothy 3:8), selfish (2 Timothy 3:2), and sensual (Philippians 3:19, Jude

1:19) (crosswalk.com). Perhaps the most telling description of the wicked and ungodly from the

New Testament is that in their broken and unregenerate sinful nature they are hostile toward God

loving and pursuing pleasure as opposed to God (crosswalk.com). Romans 8:7 provides insight

into the heart of the wicked stating, “The sinful nature is hostile toward God. It never did obey

God‟s laws and it never will.” As a result the wicked are alienated from God and are His

“enemies… because of evil behavior” (Colossians 1:21).

One final Greek term that deserves mention with regard to the wicked, because of the
BIBLICAL COUNSELING WORD STUDY 12

clarity it brings to the topic, is asebes. Asebes is most commonly translated in English as

ungodly, and when it is used in the Greek text as a verb, asebeo, it literally means to commit

ungodly deeds (Vine, 2006). It is because of the natural human bent to ungodliness that the

Bible declares God “turned the cities of Sodom and Gomorrah into heaps of ashes and swept

them off the face of the earth. He made them an example of what will happen to ungodly

people” (2 Peter 2:6 NLT). When used as an adjective, asebes, describes one who is not merely

irreligious, but rather one who lives completely without reverence for God, and acts in

contravention to Gods demands (Vine, 2006). The apostle Paul summarizes the complete

depravity of the ungodly and the wicked in Romans 3:10-18

“No one is good- not even one. No one has real understanding; no one is seeking

God. All have turned away from God; all have gone wrong. No one does good,

not even one. Their talk is foul, like the stench from an open grave. Their speech

is filled with lies. The poison of a deadly snake drips from their lips. Their

mouths are full of cursing and bitterness. They are quick to commit murder.

Wherever they go, destruction and misery follow them. They do not know what

true peace is. They have no fear of God to restrain them” (NLT).

It is against the backdrop of complete moral bankruptcy and helplessness of mankind that Paul

uses the term asebes, and declares the unlikely provision of God writing, “While we were still

helpless, Christ died for the ungodly” (Romans 6:5 NLT).

A Closer Look at Psalm 1 as an illustration of Biblical counseling

This particular word study was intended to clarify the psalmists‟ intentions and

instructions with regard to Psalm 1:1 when he declares, “Blessed is the man who does not walk

in the counsel of the wicked.” As a follower of Christ and a student of the art of counseling, the
BIBLICAL COUNSELING WORD STUDY 13

phrase “counsel of the wicked” raises a lot of questions. Armed with a thorough knowledge of

the word counsel and wicked, various commentaries were studied to bring further clarity to this

particular passage of scripture. Although, when taken at face value the passage would seem to

provide insight into the art of counseling, most commentaries agree that this passage has more to

do with the benefits of living a godly life as opposed to an ungodly life. Still there is much to be

gleaned from the passage with regard to counseling.

In this particular passage the word translated counsel is the Hebrew word „etsah, which,

as discussed earlier, means to advise, consult, or counsel (Strong). As earlier mentioned, counsel

can sometimes be used to mean “the giving of good advice”, and sometimes is used to mean “the

giving of evil advice” (Vine, 2006). The context of this passage seems to suggest that the

ungodly is giving evil advice not only by their words but also the principles which determine

their actions. The suggestion of the passage is that an ungodly lifestyle is one that only begins

with the “counsel of the wicked,” and progressively leads to “standing in the path of sinners”,

and culminates with “seating in the seat of mockers” defiantly opposed to God (Walvoord, Zuck,

1985). The passage does not suggest that one is actively seeking out counseling in the sense that

counseling is understood as the profession it is today, but rather there is a general adherence to

the lifestyle choices of the ungodly.

The overwhelming characteristic of the ungodly is that their life is lived in hostility

toward God, and as a result they are unstable in all they do. They are tossed around by the

difficulties of the world (Horton, 1996). The passage focuses more on the picture of those

avoiding such counsel than those embracing the counsel of the wicked. The godly not only

reject the advice of the wicked, but they also avoid the philosophical and moral principles which

are indicative of the ungodly. The godly will not embrace the humanistic world views which are
BIBLICAL COUNSELING WORD STUDY 14

the source of ungodly actions (Deffinbaugh, 2006).

The picture of those avoiding such counsel is the opposite to that of the ungodly. It is a

picture of being well anchored and rooted, able to withstand the storms of life. Planted is

expressed by a word that suggests establishment (Horton, 1996). The clear difference between

the two lives is in the source of their counsel. The psalmist suggests that a life rooted like a tree

by streams of water is one of prosperity and joy. Again, the source of the prosperity and joy is

found in the counsel that is embraced. It is a delight in the law of the Lord that produces such a

life. Counsel heeded from the word of God serves as both the soil and stream nourishing the

tree. It is a life well fed. Being rooted in the good counsel of God‟s word produces a twofold

benefit. On one hand it produces stability and on the other it produces refreshment and a means

of growth (Horton, 1996). The psalmist beautifully and accurately describes the blessing of one

who chooses not to walk in the counsel of the wicked.

A Biblical view of Counseling

As evidenced by Psalm 1 a call to Christian counseling is a call to something a bit

different than what the world has to offer. The primary difference is found in philosophical

differences between Christians and those who do not embrace the teachings of Christ. However,

Christian counseling has a great deal in common with other forms of counseling. The majority

of the similarities are found to be in the process of counseling, while the majority of the

differences are well grounded in the content of the counseling (Clinton and Ohlschlager, 2002).

Both Christian and secular counseling are clearly goal-directed. Christians, as pointed

out by Gary Collins (1988), have two primary goals if they are following the example given to us

by Jesus Christ, because Jesus had two goals for all of humanity, “abundant life on earth and

eternal life in heaven.” A counselor committed to following Jesus will undoubtedly understand
BIBLICAL COUNSELING WORD STUDY 15

the teaching of scripture that an abundant life on earth can only truly be found in Christ, and of

course if life in Christ is found eternal life with Christ is promised (Collins, 1988). The main

goals of secular counseling are similar. Although the goals have nothing to do with Christ, they

certainly attempt to lead their clients to a richer and more abundant life. A second similarity

between Christian and secular counseling is found in the object of the counseling goals. Both

Christian and secular counselors attempt to lead their clients to a place where they are more

mature, and have a greater capacity to live more effectively in the future, and with less distress

than when they first entered counseling (Clinton and Ohlschlager, 2002). A third similarity is

that both Christian counselors and secular counselors recognize the necessity of developing a

working alliance with their client.

The primary reason for the difference is well grounded in the presuppositions from which

the art of counseling is approached by Christian and secular counselors. As pointed out by

Clinton and Ohlschlager (2002), the goals, ground, process, means, and values are very different

for a Christian counselor than those of one who claims no allegiance to Christ.

For the Christian counselor, maturity in Christ is the ultimate goal of counseling as

opposed to happiness and fulfillment. Of course, maturity in Christ will eventually lead one to

happiness and fulfillment, but in the short term, maturity in Christ may require one to experience

the pain of life. The Bible teaches in James 1:2, the testing of faith produces a life that is perfect

and complete.

Additionally, the ground for Christian counseling is the authority of scripture (Clinton

and Ohlschlager, 2002). Although human wisdom has made some valuable contributions to the

behavioral sciences, human wisdom is often fallible, and sometimes stands in direct opposition

to the word of God. Proverbs 14:12 declares, “There is a way that seems right to a man, but in
BIBLICAL COUNSELING WORD STUDY 16

the end it leads to death,” and Romans 1:22, “Professing to be wise they became fools.” A

counselor following Christ understands the importance of measuring all knowledge and counsel

against the inspired word of God.

Although there are several similarities with regard to process between Christian

counseling and secular counseling, there is also a distinct difference between the two. The

Christian counselor recognizes the transforming power of Christ as a part of the process of

counseling (Clinton and Ohlschlager, 2002). Although behavioral adjustments are a part of the

process, contrary to being embraced as the end of the process as is the case with secular

counseling, the apostle Paul calls Christians to something a bit more radical when he declared in

Romans 12:2 that we should be “renewed by the transforming of our mind” (NIV). It is a call

not simply to adjust, but rather to transform. Change accomplished by human effort in isolation

of God can easily be misguided with ineffectual changes, as Christians we seek transformation

by evaluating the quality and goals of our methodology from a biblical perspective (Clinton and

Ohlschlager, 2002).

One final difference to be addressed in this paper is that Christians embrace the absolute

truth as laid out in the word of God. Christian counselors approach their work understanding

they are unique in espousing such a belief. The current philosophical paradigm commonly

embraced by secular counselors is drenched in situational and relativistic values (Clinton and

Ohlschlager, 2002). Christianity rejects the assertion that truth is relative, holding steadfast to

truth found in the word of God. Although there are several similarities between Christian and

secular counseling, as mentioned here there are many notable differences as well.

A Personal Application

Believing myself to have been called to the ministry of Christian counseling, and
BIBLICAL COUNSELING WORD STUDY 17

having a growing desire to walk intimately with the Lord, I fully embrace the uniqueness of my

position and ministry in Christ. As an aspiring Christian counselor it is my intention to continue

to rely on the Lord to complete the work of His ministry through me. Counseling, as the

scriptures clearly demonstrate, is not a practice to be taken lightly. The Bible instructs all of

those who claim to be disciples of Christ to adhere to wise counsel. As pointed out in this study,

the bible also speaks of the perils facing those who choose to follow ungodly counsel. Although

as a committed follower of Christ I do not fit the picture of the ungodly, I am keenly aware of

my shortcomings. I am grateful to the Lord that He is not only currently aware of my

deficiencies, but that they were not hidden from Him when He delivered the call to ministry.

Aware of the fact that even as a Christian my counsel is subject to the same misleading

philosophies that could cause one to stray from the path of maturity for the sake of immediate

happiness as those who refuse to acknowledge God as the source of all wisdom. As such I am

committed to filtering all counsel through the infallible word of God. As the Lord Himself is

perfect, so His word is perfect. As it is my desire to continue to mature in Christ, I see the

ministry to which the Lord has called me as one that seeks not simply to assist others in finding a

place of temporary peace and fulfillment, but rather a ministry that would help others embrace

the Lordship of Christ, and navigate their way through the path of life that the Lord has set

before them. Paul tells us in Romans 12:15 to “rejoice with those who rejoice, weep with those

who weep” (NIV). God‟s desire is that we walk with each other on our way to eternity helping

and supporting one another over the mountains and through the valleys along the path to which

He has called us to walk. By the grace of God I will live out His calling to ministry offering wise

biblical counsel to those whom the Lord sends.

BIBLICAL COUNSELING WORD STUDY 18
BIBLICAL COUNSELING WORD STUDY 19

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