Love Like My Mom

My Mom called on a Saturday night over two and a half years ago to tell me that my younger brother, Jeff, had died.[1]Picture is of my brother Jeff My Mom didn’t grow up in a family that knew the gospel. In fact, she was the first person in our family to trust Christ. Her parents were divorced at a time when a scoundrel husband could just move across a state border and avoid paying any child support. And her dad did just that. Life was harder for her.

Jeff was called mentally retarded when that term was acceptable in the ‘70s. He would never have been able to live on his own, and so he lived with my parents his entire life. My mom and dad would never think of institutionalizing him. He was actually a great help to them as an adult. He loved routine, so they gave him jobs to do regularly. He could bring wood in for the wood stove. He could shovel snow. He could bring up the laundry. He could put away dishes.

Sometime after I graduated from college Jeff started having seizures. He had never had any health problems related to his disability before. After a seizure he would need several days of rest before he was fully recovered. My mom would lovingly take care of him until he recovered.

My brother didn’t have Down Syndrome. In God’s grace many Down Syndrome children are incredibly compassionate and loving. They are tender and affectionate. That was not my brother. There really wasn’t much emotion in Jeff’s hugs. They were perfunctory not passionate. He wasn’t a robot; he could show frustration, and he even smiled quite a bit. But he didn’t do the normal things that a baby, a young child, and even young adults do to express love to their parents. My mom never got an affectionately clingy infant in my younger brother. He would hug when he was told to, he would even say “I love you” if you said it first, but it wasn’t like when other people said it. I don’t doubt that Jeff actually meant it as well as he could, but love was a concept that really was beyond his ability to understand. He was never able to understand the question, “why?” And you really have to understand that to understand love.

I’ve thought about this over the years, and it’s occurred to me that my Mom’s love for my brother was a wonderful example of what Christian love is supposed to be. We don’t define love like unbelievers. We don’t just love those that love us. We are able to love those who don’t return any love—even our enemies (Luke 6:27-29). Of course with those closest to us it can be hard to love as Christ loved and seemingly get very little in return… maybe even nothing in return.

But it is how God loved us.

…but God shows his love for us in that while we were still sinners, Christ died for us. Romans 5:8 (ESV)

In fact, we were his enemies and he still loved us.

For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. Romans 5:10 (ESV)

My mom has been a living definition of biblical love to me my entire life. For a long time, I didn’t notice it. That’s just what a mom does. But now I’m enriched by it. My love is too often selfish. I give to get. But my mom, like God, just gave. And she did it because the gospel changed her. And she did it for my brother’s entire lifetime.

My brother is gone, but I still think of my mother’s love for him. It’s a sweet picture of God’s love for me, and it reminds me of how to love others.

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Luke 6:35 (ESV)

References

References
1 Picture is of my brother Jeff

“I Forgive You, but I Need to Establish Some Boundaries”

I’m teaching on forgiveness in a class full of freshmen, and it brings up interesting questions. For example, I was asked do we ever set boundaries with a person that we’ve forgiven? I think by that they meant that a person had sinned against them, they had forgiven the offender, but they didn’t trust them anymore. So are they justified in resisting restoring the relationship to it’s “pre-offense” status? Is it okay to put up some boundaries with this person?

One caveat for my answer is I will assume the offense is not a form of abuse. Abusive behavior has different dynamics—your greatest concern in that case is protecting the victim.

So with that caveat, I have two concerns with the question.

Boundaries Might Just Be an Acceptable Excuse to Avoid Actually Forgiving

Forgiveness is a step on the path to reconciliation. With many offenses, it’s equivalent to reconciliation. I’ve sinned against my wife hundreds of times, and her forgiveness has always reconciled us.

But what if you actually want to hold on to the hurt? In that case might you claim that you have forgiven them, but you need to set some boundaries? Those boundaries, coincidentally, will prevent you from fully reconciling. They will punish the offender for sinning against you. Remember that forgiveness is a promise not to bring it up to someone’s face, not to bring it up behind their back, and not to dwell on it. If you’re dwelling on it, you haven’t actually forgiven the offender. If you’re bringing it up to their face through an unnecessary use of boundaries, you also haven’t forgiven them. Really, you haven’t.

In fact, the use of boundaries can be a “spiritual” method to exact some revenge. And you and I don’t have the option of vengeance.

If possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” Romans 12:18–19 (ESV)

So boundaries cannot be an excuse not to forgive the offender. You cannot claim you’ve forgiven him, but then refuse to work towards reconciliation; you cannot write them out of your life. Boundaries distance us from the offender. They don’t reconcile two people; they keep them apart. Is that what forgiveness should look like?

Or is your heart possibly deceiving you into thinking you forgave them, when you didn’t? You want to keep holding this sin against them.  

Boundaries Might Be the Idolatry of Self-Protection

Sin hurts. Sometimes it’s hurtful because of the surprise of who did it. Sometimes it’s hurtful because of the betrayal. In those situations and others we can become very self-protective. “They’ve blown it. I forgive them, but I won’t trust them again.” I understand that impulse, but we cannot worship the idol of never being sinned against that way again.

Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, 4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.” Luke 17:3–4 (ESV)

Do you think that maybe on the third time in the same day a person might think, “I should set some boundaries so they don’t sin against me again”? But that’s not what Jesus says to do. He says forgive them and forgiveness is inherently risky. It means they might sin against you again. In fact, they might sin against you seven times in a day.

You cannot make not being sinned against an idol you worship. That type of self-protection could be a form of pride. “Nobody should ever sin against me that way.” Why? Are you so important?

It’s possible that the offender might sin against you again in a very similar way. If so, you confront them again, and if they repent, you forgive them. It’s not about protecting yourself from hurt. It’s not even about what’s best for the offender. It’s about glorifying God by being a generous forgiver (Eph 4:32).

We who have been forgiven so much cannot look for reasons not to forgive. The gospel demands more than that. Jesus forgave us much; we–by his grace–can do the same.

Self-Confidence and a Near Death Experience

I passed my driving test when I was sixteen—barely! Not that I passed it barely, but I was less than three months from my 17th birthday. It was winter in Wisconsin, and I managed to get the car temporarily stuck in a snowbank when I was trying to parallel park. Maybe I did barely pass. Fortunately I got it out, and the examiner didn’t hold it against me.

American car culture never really enticed me. Lots of teenage guys get their driver’s license and then buy their first car. I didn’t own my first car until my junior year in college. It was more practical than romantic—I knew I would need to pay my own way through college, and cars are expensive.

But during my junior year I started looking for a used car, and with the help of some guys in my church, I found it. It was a Mazda GLC 4-door station wagon late 70s or early 80s edition—can’t remember the exact year. I told you I wasn’t a car guy. Google it; it was quite the vehicle. GLC stood for Great Little Car which sounds like what an ad agency would come up with for a car that was little, but not great.

It was my first car, and it was a manual shift. I hadn’t ever driven one before, so my dad took me to the local stadium parking lot and gave me 30 minutes of lessons. Then I dropped him off and started my 90 minute drive back to college. My Dad was not a helicopter parent; it turns out 30 minutes might not have been enough.

I killed the engine a few times, but mainly the drive was a two-lane highway all the way there, and once I got up to speed, I could maintain it. At one point I decided to pass a car that was going too slow. Now my Dad’s instructions didn’t include advice on passing another vehicle while driving a stick shift. So I was in fifth gear going the top speed for a Mazda GLC when I pulled out in opposing traffic to pass this vehicle.

If you’ve googled the picture, you realize that I was not driving a muscle car. It didn’t accelerate very fast, and I didn’t know that downshifting to fourth gear would help me accelerate. I wasn’t making much progress when I noticed an 18 wheeler coming right at me. I willed the car to go faster and still didn’t get anywhere, but now I was too far into passing to pull back into my lane. The semi was getting closer and finally I jerked the wheel to the left shoulder of the road as the semi went between me and the car I was passing. I hit the brakes on the gravel shoulder hearing the semi honk long and loud. My heart was beating fast; I was sweating. I was scared. I immediately prayed, “Oh Lord, thank you for saving this stupid, stupid boy.” I caught my breath for a few minutes, and gently pulled out onto the highway crossing the road to get into my lane and continued my way up to college.

That near-death experience reminds me of my tendency to be self-confident. God’s goodness includes Him reminding me that I am dependent upon Him. His reminders are most often not as dramatic, but they are always necessary. I am prone to look at any little success as saying something about me, so I need reminders that I am dependent upon God.

Jesus said,

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. John 15:5 (ESV)

It’s not that I can do some things, but that I cannot do anything without Jesus. Certainly not anything that bears fruit for God’s glory. But give me a little ministry success, and I will be tempted to believe that it’s because of me. And I’ll be inclined to attempt greater things in my own strength. Just like when I was 21 and thought because I’d been driving a stick shift for an hour, that I was a pretty decent driver. Self-confidence is a dangerous thing for a believer.

It’s good to remember that I cannot bear fruit on my own. I need Jesus.

It’s Just Semantics; It Really Is!

Defining Biblical Counseling

Yesterday we were at a soccer scrimmage when my wife started talking to a little girl. My wife used to be a K-4 teacher, so she’s pretty much a child whisperer. Laura asked her, “What grade are you in this year? Is it K-4? Or K-5? Or do you call it kindergarten?” The girl thought a little and said, “I’m in Pretty K.” It was an adorable response. She was a cute little girl and probably belongs in “Pretty K.” Children sometimes mess up words in the most descriptive, heartwarming way possible.

The right words are important. The right definitions are important.

In one of the courses I teach we begin the first lecture by discussing a definition of biblical counseling. I ask the students to give me elements of a thorough definition, and then we look at actual definitions that I’ve collected over the years. It normally leads to a good discussion on what elements are present and absent in each definition.

Let’s look at a few and notice what they emphasize and what they might overlook. Of course I’m not critiquing these authors for anything missing in their definitions. Often a definition is designed to highlight a particular emphasis of biblical counseling and not to cover every element of importance. But comparing and contrasting them helps us think critically.

Jay Adams’ definition of nouthetic counseling is “bringing God’s Word to bear upon people’s lives in order to expose sinful patterns, to correct what is wrong, and to establish new ways of life of which God approves.”[1]Jay Adams, Competent to Counsel (Phillipsburg, NJ: P&R, 1970), 51-52.

One weakness that we see more clearly today is that Jay doesn’t mention suffering. He, of course, understood that our problems are caused by sin and suffering, but his clarion call was to encourage the sinning counselee to repent. However, notice that his dependence upon the sufficient Word of God shows up right at the beginning of his definition.

Heath Lambert gives a general definition of counseling that covers secular and biblical, formal and informal counseling when he says, “Counseling is a conversation where one party with questions, problems, and trouble seeks assistance from someone they believe has answers, solutions, and help.”[2]Heath Lambert, A Theology of Biblical Counseling: The Doctrinal Foundations of Counseling Ministry (Grand Rapids, MI: Zondervan, 2016), 13.

This definition demands that the counselor have answers. Listening to someone vent or commiserating with their distress is not enough. If you are just the listening ear for someone, then they will probably appreciate you, but you won’t really help them. They need to be pointed to truth. If you don’t eventually do that, you are not doing biblical counseling.

John Piper says, “Biblical counseling is God-centered, Bible-saturated, emotionally-in-touch use of language to help people become God-besotted, Christ-exalting, joyfully self-forgetting lovers of people.”[3]John Piper in James MacDonald, Bob Kellemen, & Steve Viars, Eds., Christ-Centered Biblical Counseling: Changing Lives with God’s Timeless Truth (Eugene, OR: Harvest House, 2013), 24.

Piper holds the record for the most hyphenated definition. 😉 What most students pull out of this one is his emphasis on “emotionally-in-touch use of language.” They understand Piper as saying that our words should be sensitive and compassionate to the counselee. I agree.

I like what this one by Ernie Baker and Johnathan Holmes emphasizes, “One of the ways of defining biblical counseling is ‘broken people helping other broken people find healing through the power of the gospel and in the power of the Spirit as they apply the living principles of Scripture (Hebrews 4:12) to life.’”[4]Ernie Baker and Johnathan Holmes in James MacDonald, Bob Kellemen, & Steve Viars, Eds., Christ-Centered Biblical Counseling: Changing Lives with God’s Timeless Truth (Eugene, OR: Harvest House, … Continue reading

Holmes and Baker remind us that we are also broken. We are not a professional class that can give condescending advice to hurting people. That’s a contrast to secular counselors who are very professionalized. Jay Adams taught early biblical counselors that Romans 15:14 indicated that all believers could be “competent to counsel.” We are more like our counselees than different. That’s a fundamental understanding of biblical counseling. Their sins may have more dramatic expressions or more extreme consequences, but the roots will look very similar in our own hearts. Biblical counseling is not a place for the self-righteous.

David Powlison was a leader in the second generation of biblical counselors. His definition was, “Wise counseling is essentially a way of loving another person well. It is a way of speaking what is true and constructive into this person’s life right now.”[5]David Powlison, Speaking Truth in Love: Counsel in Community (Winston-Salem, NC: Punch Press, 2005), 5.

Powlison’s emphasis throughout his life was always speaking the truth in love (Eph 4:15), and you can see that in his definition. We should not mistake either harsh truth-telling or sentimental listening as biblical counseling. We have truth that is sometimes hard to hear, but we must compassionately share it.

A definition from Bob Kellemen is the most thorough. “Christ-centered, church-based, comprehensive, compassionate, and culturally informed biblical counseling depends upon the Holy Spirit to relate God’s Word to suffering and sin by speaking and living God’s truth in love to equip people to love God and one another (Matt. 22:35-40). It cultivates conformity to Christ (the whole person becoming whole in Christ—our inner life increasingly reflecting the inner life of Christ) and communion with Christ and the body of Christ leading to a community of one-another disciple-makers (Matt. 28:18-20).”[6]Robert W. Kellemen, Gospel-Centered Counseling: How Christ Changes Lives. (Grand Rapids, MI: Zondervan, 2014), 46.

Bob Kellemen thinks and writes like I wish I could. Everything is in this definition. He mentions Jesus, the church—you’re not doing biblical counseling if you don’t push people back to the church, compassion, the Holy Spirit, suffering AND sin, sanctification, and discipleship. It’s a complete definition. I can’t find a weakness—except maybe it’s too long. 😉

What do you think is missing in these definitions? What might you add?

References

References
1 Jay Adams, Competent to Counsel (Phillipsburg, NJ: P&R, 1970), 51-52.
2 Heath Lambert, A Theology of Biblical Counseling: The Doctrinal Foundations of Counseling Ministry (Grand Rapids, MI: Zondervan, 2016), 13.
3 John Piper in James MacDonald, Bob Kellemen, & Steve Viars, Eds., Christ-Centered Biblical Counseling: Changing Lives with God’s Timeless Truth (Eugene, OR: Harvest House, 2013), 24.
4 Ernie Baker and Johnathan Holmes in James MacDonald, Bob Kellemen, & Steve Viars, Eds., Christ-Centered Biblical Counseling: Changing Lives with God’s Timeless Truth (Eugene, OR: Harvest House, 2013), 41.
5 David Powlison, Speaking Truth in Love: Counsel in Community (Winston-Salem, NC: Punch Press, 2005), 5.
6 Robert W. Kellemen, Gospel-Centered Counseling: How Christ Changes Lives. (Grand Rapids, MI: Zondervan, 2014), 46.

Words that Stab: Defining Verbal Abuse

Proverbs 12:18 (ESV) There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing.

Once as a teenager I was rooting through our basement, and I came across a picture from the ‘50s of a girl I didn’t recognize. I asked my parents about it and discovered it was my Dad’s former girlfriend. He threw the picture out then—he didn’t even remember that he had it. As a kid, it was a surprise to me that my Dad had ever dated anyone besides my Mom. I was teasing my parents about it, and I said something dumb and cruel in an attempt to be funny. That was 40 years ago and I still remember where I was when I said that. I still remember the look on my Mom’s face as I said it. Thankfully I also remember her forgiveness later.

That was not the last regrettable thing I’ve said, and it wasn’t the last hurtful thing I’ve said. God has grown me, but I certainly have my share of unkind speech littering my history.

The majority of my counseling has been marriage counseling. Other counselors have seen more teenagers, or depression, or anxiety, but most of mine has been helping married couples grow in Christlikeness. And my specific focus has been verbal abuse; it’s what I worked on for my D.Min. degree in pastoral counseling.

What prompted that interest was my own struggle with my tongue and a series of counseling situations where one spouse, normally the husband, was going beyond the normal sins of talk into what I would call verbal abuse. Of course that statement assumes that some sins of talk are greater than others such that they can rightly be called abusive. I’m against an expansive definition of the word, abuse. It seems if you want to gain sympathy, describe almost any situation as abusive and you will get just that. But I also know that some sins rise to the level where calling them abuse is accurate and appropriate.

We know this is true for physical abuse and sexual abuse. There might be a little more question about calling talk sins verbal abuse; however, it is a fact that many women have said that verbal abuse is more devastating to them than physical abuse. One wife told me, “I wish he would just hit me so others would know what I’m experiencing.” Jennifer Michelle Greenberg after describing a specific incident of physical abuse by her father says, “That’s abuse. And yet, looking back, even worse than his violence were his hurtful words and sexual ‘compliments.’ I came to learn that bruises heal quickly, but a crushed spirit does not.” [1]Jennifer Michelle Greenberg, Not Forsaken: A Story of Life After Abuse (The Good Book Company, 2019), 49-50.

And often verbal abuse is a precursor to other forms of abuse. Most verbal abusers never physically abuse their wives, but every physically abusive husband has started with verbal abuse.

As a counselor I needed a way to define sins of the tongue that went beyond the normal communication sins that every Christian couple commits, so I developed this definition. Now this definition is not found in Scripture, so hopefully you understand that it’s intended to be helpful, not doctrinaire. Oh, and normally, but not exclusively, it’s the husband that is the perpetrator, so my comments below will assume that.

So how do you know if a counselee is experiencing verbal abuse?

Verbal abuse is the habitual use of words to assault, demean, and belittle or to manipulate, pressure, and control a person. It’s different than other communication sins in its severity and repetition, and in that the offender is characteristically blind and lacks true repentance.

That definition is a lot, and every part of it is significant. Let’s break down this definition so we know why each phrase is important.

  •  “Verbal abuse….” Men tend to believe that only physical abuse is really abuse. “How can talking be abuse?” they think. “After all, I didn’t hit her.” But it’s the nature of sinners to minimize their sin (Mt 7:3-5). Wives feel the pain of their husbands’ words like they feel the pain of physical abuse. The perpetrator abuses using words, not fists, but the pain to the victim is similar.
  • “Is the habitual use of words….” This is the customary way that this husband responds to stress, disappointment, frustration, and anger. It’s second nature for him to hurt his wife with his words. It’s his regular approach to get her to do what he wants, to force her to submit to his authority, and to get her under his control.
  •  “To assault, demean, and belittle….” These are the overt characteristics of verbal abuse. These include yelling, swearing, mocking, cruel sarcasm, and severe criticism. It’s very intimidating to face a husband that is so angry. This part of the definition points out that abusers hurt others with their words. They cause pain. They will often downplay the severity of their words and the hurt they cause, but the victim will always talk about the pain she experiences.
  •  “Or to manipulate, pressure, and control a person.” An abuser normally wants to control his wife. He causes and uses pressure. An abuser’s desire for control will even lead him to tell his wife what she thinks and likes, and he will argue with her if she disagrees. Wives complain of feeling pressure and stress. Husbands want what they want, and they abuse to get it. Often the wife’s personality is one that tries to please her husband, which one would think would help ameliorate the abuse. However, giving in leads to greater demands. He likes being the king.

Sometimes this pressure is applied through yelling and screaming, but often it’s much more subtle. A husband may talk in an even, controlled tone, but he uses guilt to manipulate her. He doesn’t have to yell. He doesn’t have to explode. Because he doesn’t, he thinks his words are fine. However, he’s not ministering grace to his wife (Eph 4:29). He’s still trying to control her.

Combined these two phrases tell us that abusers use pain and pressure.

  • “It’s different than other communication sins in its severity and repetition….” Both secular counselors and Christian counselors point out this difference between “normal” communication sins and verbal abuse. Abusive language is much more severe and happens more frequently. Any couple can have a one-off incident of yelling or manipulation, and no one incident defines a husband as a verbal abuser. All couples sin in their communication, but not all husbands are verbally abusive. Verbal abusers are more severe in what they say, and they have an ongoing problem with it. Severity and repetition are key markers for a biblical counselor to look for when assessing whether verbal abuse is present in a relationship.
  • “And in that the offender is characteristically blind and lacks true repentance.” He may come to counseling for weeks, but he tends not to gain much insight into his own behavior. He will hint that his wife’s sin needs to be addressed if their marriage is going to be what God wants it to be. While that might be true, the problem is that he hasn’t taken responsibility for his own sin. In fact, he might be the spouse that suggests counseling, but he does so because he believes his wife needs to change. The manipulation, pressure, and control are the most difficult for him to see. It is as if the perpetrator has a blind spot that prevents him from agreeing that he has a problem. He might even deny that the yelling is abusive. He will downplay it by claiming that many husbands do the same or that his wife yells right back at him. He does not own his sin very well, and it’s impossible for him to grow when he won’t own it.

Does this definition help explain some dynamics in a couple you’re counseling? Is it possible that a husband you’re counseling is more than just angry, he’s verbally abusive?

References

References
1 Jennifer Michelle Greenberg, Not Forsaken: A Story of Life After Abuse (The Good Book Company, 2019), 49-50.