Biblical Approach to Notice Counseling in Church Settings
Biblical counseling, particularly in the context of "notice counseling," involves a multifaceted approach rooted in scriptural principles and the practices of the early church. The term "notice" itself can imply various forms of communication, from direct admonition to broader instruction and example [1, 2].
The concept of counseling in a church setting is deeply embedded in the pastoral role. Pastors are called to provide guidance and admonition, a responsibility that echoes the prophetic tradition where individuals were warned "from his wicked way, to save his life" (Ezekiel 3:18) [7]. This duty is not merely optional but a necessity, as Paul states, "woe is unto me if I preach not the Gospel" (1 Corinthians 4:16) [7]. This extends beyond public preaching to individual care, where pastors are expected to apply the Gospel to the specific needs of their flock [7, 12].
One significant aspect of notice counseling is the provision of examples. The New Testament frequently highlights the importance of setting a good example. Christ himself is presented as the ultimate example for believers (1 Peter 2:21; John 13:15) [3]. Similarly, pastors are exhorted to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [3]. This includes demonstrating piety and proper conduct within their own households [13]. The lives of biblical figures, such as the prophets, also serve as examples of enduring affliction (James 5:10), providing a model for believers facing hardship [3]. The historical experiences of the Jews are also presented as a warning (Hebrews 4:11), illustrating the consequences of disobedience [3].
Counseling also involves direct admonition and advice. John Gill, in his commentary on 1 Corinthians 16:14, suggests that submission to church leaders includes "hearkening to their admonitions, counsels and advice" [5]. This advice is to be received "so far as they appeared to be agreeably to the word of God" [5]. This highlights the principle that all counsel, even from church leaders, must align with Scripture, which is considered the ultimate authority and "the Word of God" [8].
The practice of confession plays a role in pastoral counseling. John Calvin, in his Institutes of the Christian Religion, discusses two forms of private confession approved by Scripture. One is a general confession of iniquity made by the minister on behalf of the congregation, opening a "door of prayer privately for each, and publicly for all" [4]. The other is a private confession made by individuals to their pastor for relief and consolation, particularly before partaking in the Holy Supper [12, 14]. Calvin emphasizes that this private confession should be free and not a "certain yoke" imposed on consciences where God has not prescribed a rule [12]. The purpose is for the pastor to "solace the people of God with Gospel doctrine" [12].
However, the nature of counsel can sometimes be misused. Augustine, in his Homilies on the Gospels, recounts instances where individuals sought "evil counsels, counsels of lying, of fraud" from bishops, expecting them to endorse such actions [6]. Augustine firmly rejects this, stating that such counsel is not pleasing to the Lord [6]. This underscores the ethical dimension of counseling, where the guidance offered must always be righteous and aligned with divine will.
The church, as a divine institution, is tasked with the "exercise of mutual watch and care" among its members [11]. This mutual care extends to offering "wholesome counsel" to those who have strayed, with the aim of recalling them "to the way of salvation" [10]. Cyprian, in On the Unity of the Church, expresses a desire that "none of the brethren should perish" and that the church might enclose "the one body of a people at agreement" [10]. This highlights the restorative and unifying purpose of biblical counseling within the community of faith.
The Holy Spirit plays a crucial role in enabling believers to live according to God's will and to offer godly counsel. Charles Hodge, in his Systematic Theology, notes that the Scriptures teach that the Spirit of God dwells in every believer, enabling them to "walk in the Spirit" and resist the "lust of the flesh" (Galatians 5:16-26) [9]. This indwelling of the Spirit empowers believers to discern and offer counsel that is consistent with God's purposes.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Nob — discourse; prophecy”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Hodesh — a table; news”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: Law, yet the thing itself belongs in some respect to us also. And, indeed, in all well ordered churches, in observance of an useful custom, the minister, each Lord’s day, frames a formula of confession in his own name and that of the people, in which he makes a common confession of iniquity, and supplicates pardon from the Lord. In short, by this key a door of prayer is opened privately for each, and publicly for all. 12. Two other forms of private confession are approved by Scripture. The one is made on our own account, and to it ”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 16:14: That ye submit yourselves to such,.... To persons of such a character, and in such an office; if in ministering to poor saints, by assisting them, and by putting into their hands; and putting it in their power to discharge their work fully, in which they were so heartily concerned; and if in the work of the ministry of the word, by attending their ministrations, receiving the truths delivered by them with faith and love, so far as they appeared to be agreeably to the word of God; hearkening to their admonitions, counsels and advice, regarding their censures an”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — THE TENTH CHAPTER OF THE GOSPEL OF JOHN. OF THE SHEPHERD, AND THE HIRELING, AND THE THIEF. (part 13): not any." But sometimes men's lives are so bad, that counsel is asked of a Bishop on the taking away of another man's estate, and from him is such counsel sought. It has sometimes happened to ourselves, we speak from experience: for we should not have believed it. Many men require from us evil counsels, counsels of lying, of fraud; thinking that they please us thereby. But by the Name of Christ, if what we are saying is pleasing to the Lord, n”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 85: speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand” ( Ezek. 3:18 ). What Paul says of himself is applicable to all pastors: “For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me if I preach not the Gospel” ( 1 Cor. 4:16 ). In short, what the apostles did to the whole world, every pastor should do to the flock over which he is appointed. 7. While we assign a church to eac”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 1 (part 2): and therefore it is to be received, because it is the Word of God. 5. We may be moved and induced by the testimony of the church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: Galatians v. 16-26 . Another passage of like import is Galatians v. 16-26 , “Walk in the Spirit, and ye shall not full the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would,” etc., etc. The Scriptures teach that the Spirit of God dwells in his people, not only collectively as the Church, but individually in every believer, so that of every Christian it may be said, he is a temple of the Holy Ghost. God is”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON THE UNITY OF THE CHURCH.(1) (part 18): have been victorious in their combat with the devil. 23. I indeed desire, beloved brethren, and I equally endeavour and exhort, that if it be possible, none of the brethren should perish, and that our rejoicing Mother may enclose in her bosom the one body of a people at agreement. Yet if wholesome counsel cannot recall to the way of salvation certain leaders of schisms and originators of dissensions, who abide in blind and obstinate madness, yet do you others, if either taken in simplicity, or induced b”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 63: meaning attached to the word. In the present discussion, by the Church is meant what is called the visible Church; that is, the whole body of those who profess the true religion, or, any number of such professors united for the purpose of the public worship of Christ, and for the exercise of mutual watch and care. With regard to infant baptism the following propositions may be maintained. First Proposition. The Visible Church is a Divine Institution. Concerning the Church in this sense, it is clearly taught in Scripture, that it is the wi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: not to neglect the remedy which God provides for him—viz. to have recourse for relief to a private confession to his own pastor, and for consolation privately implore the assistance of him whose business it is, both in public and private, to solace the people of God with Gospel doctrine. But we are always to use moderation, lest in a matter as to 545 which God prescribes no certain rule, our consciences be burdened with a certain yoke. Hence it follows first, that confession of this nature ought to be free so as not to be exacted o”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 5:4: if any widow have children--not "a widow indeed," as having children who ought to support her. nephews--rather, as Greek, "descendants," or "grandchildren" [HESYCHIUS]. "Nephews" in old English meant "grandchildren" [HOOKER, Ecclesiastical Polity, 5.20]. let them--the children and descendants. learn first--ere it falls to the Church to support them. to show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: proper time, then they come to confession, and by the laying on of the hands of the bishop and clergy, are admitted to communion.” Scripture knows nothing of any other form or method of confessing, and it belongs not to us to bind new chains upon consciences which Christ most strictly prohibits from being brought into bondage. Meanwhile, that the flock present themselves before the pastor whenever they would partake of the Holy Supper, I am so far from disapproving, that I am most desirous it should be everywhere observed. For both”