Wayne A. Mack
In the last chapter we discussed the process of gathering data. Now we turn to the challenge of using that data. No matter how much information we obtain about our counselees, it is of no value unless we use it to draw conclusions about what is happening in their lives. We must not only interpret that data ourselves, but in many cases must also help our counselees to reinterpret it, because they may already have drawn wrong conclusions about their situations.
The process of biblical counseling we discuss in the following chapters depends upon an accurate interpretation of the counselee’s problems. If the counselor’s interpretation is wrong, the instruction, inducement, and implementation will be wrong as well. An accurate understanding of the meaning of the collected data provides strategic direction for the entire counseling process.
THE DEFINITION OF INTERPRETING DATA
What do we mean by interpreting data? This process involves two basic elements: accurately analyzing or conceptualizing the data and explaining it to the counselee. In other words, one aspect of interpretation involves what goes on in our minds as counselors. We must analyze the data gathered during the inventory phase so that we can understand it from a biblical viewpoint. And we must decide what should be done about the problems according to Scripture.
The second facet of interpretation involves what we say to our counselees about their problems. Our interpretation of the situation is not complete until we interpret it for them. We must explain our analysis and conceptions to the counselee in such a way that he or she understands the real nature and causes of the difficulties from a biblical perspective. In many instances, progress is not made in counseling simply because the counselor did not identify the problem correctly, or did not explain it adequately so the counselee could agree with the interpretation and follow the counsel. In such a situation, two different interpretations of the problem exist, the counselor’s and the counselee’s, and these work against each other.
So when we discuss interpretation of data we must consider not only how the counselor should think about the problems but also how the counselor should communicate those conclusions to the counselee.
THE PROCESS OF INTERPRETING DATA
The biblical counselor can best achieve the goal of accurate analysis and clear explanation by following these four steps: (1) gather adequate data, (2) interpret the data, (3) formulate a working interpretation of the data, and (4) test the validity of the interpretation.
As these steps are explained throughout this chapter, you may think, “This process is going to take a tremendous amount of time and effort!” Yes, it will take much time and effort. People are complex, and a simplistic approach to helping them almost always fails. We are not like Jesus, who knew immediately the thoughts of people when He walked the earth. We certainly cannot take one look at someone and tell that person what he or she needs. In most cases, we will not even be able to talk to people once and tell them what they need. The process of interpretation can be somewhat lengthy and extensive. And although with experience a counselor is able to reach conclusions in less time, we must never get to a point where we are not willing to think long and hard about each person’s problems.
Before we begin discussing the steps in the process of interpretation, consider the following case study, which will serve as an illustration throughout the rest of this chapter:
“Feelings of inferiority have made me sick physically and generally impotent as a person,” says Gus. “I’ve tried to do as you said, but I just can’t.” At a previous session you asked Gus to seek the forgiveness of his father for several admitted offenses against him. Gus is now in his fourth session and the one assignment that has been given for the past two weeks still remains uncompleted. “You ‘can’t,’ really means you ‘won’t,’ doesn’t it?” is your reply. “No, I just can’t do anything,” he responds. “I’m not a quitter or anything, but I can’t do that. I want to; I know I should and if I had more ego strength, I might be able to do so.”1
First, consider this case from Gus’s perspective. How is he interpreting the problem? He believes that he does not have the ability to complete the homework assignment or otherwise overcome his problems. He sees himself as a victim who does not bear responsibility for his actions. He cites “feelings of inferiority” and a lack of “ego strength” as the cause of his impotency to do what is right.
We can see that Gus’s counselor needs to interpret the problem biblically and communicate that interpretation to Gus. As we discuss this process in the following pages, we will provide some suggestions for interpreting Gus’s situation in a way that will be helpful to him and glorifying to God.
The first step in the interpretation process is to make sure we have gathered enough data. Let’s apply each category we discussed in chapter 10 to Gus’s situation.
Physical. What does Gus mean when he says he is sick physically? When did this illness begin? How much sleep is he getting? Has he been to a doctor to see if there is anything wrong organically? What does he mean by the word impotent?2
Resources. Is Gus a Christian? Has he been taught from the Scriptures concerning his sufficiency in Christ? What kind of relationship does he have with other family members?3 Does he have godly friends who can encourage him and help him? Are his friends part of the problem or the solution? Does he lack social skills? Is he comparing his abilities and skills to others and thus concluding that he is inferior? How is he involved in church? Does he have a pastor or other shepherds who would be able and willing to help him?
Emotions. Is Gus excitable or indifferent? Does he harbor bitterness, resentment, or anger? Is he fearful? Is he angry with his father or afraid of him? Is he fretting about his problems? What does he mean by “feelings of inferiority”? Does he understand the biblical purpose and role of emotions? What role do emotions or feelings play in Gus’s life, in his decision making, in what he does and does not do, and in how he views and interprets himself and situations? How much confidence does he put in the accuracy and validity of his feelings?
Actions. Has Gus attempted anything the counselor or (more important) God is asking him to do? If so, what happened? What other things has he not done or is he not doing because he lacks “ego strength”? What would he like to do if he had more “ego strength”? He said that he is “not a quitter.” What are some of the things he has stuck with and carried through to completion? In what ways is he not living biblically or failing to fulfill his biblical responsibilities? What is he currently achieving in any area of his life?4
Concepts. How does Gus define the term ego strength? How does he believe he should go about getting more of that? What does he think it takes for a person to be successful? What is his view of the nature of the Christian life? What are his expectations? Who is he seeking to please and serve? How does he think God would describe his problem? Would God say feelings of inferiority have made him impotent and generally sick as a person?5 What does he think would satisfy him? Does he understand what the Bible says about true success? What are his functional gods at this point in his life? To what voices is he listening? What are his cravings? What are his ruling desires? Who is Gus worshiping? On whom is he depending for the resources to live the Christian life and do what God wants him to do?
History. How long has Gus had these “feelings of inferiority,” and is there some event in his life connected with them? Is there one particular event through which he is seeing his entire life? How has his perceived lack of ego strength affected his life through the years? Is the problem with his father due to a series of things that have happened? When did those things develop? What is his job history? Are there other authority figures he has had problems with at his job; at school? When he was required to do difficult things in the past, how did he respond? What escapes has Gus previously used to evade responsibility?
This second step is the most difficult aspect of the process of interpretation because it involves thinking through the meaning and implications of the inventory data. After asking the counselee numerous questions, the counselor needs to answer some questions. The following questions are helpful for this part of the interpretive process.
What biblical category best describes the person I am counseling? We need to avoid the dangers of stereotyping or overgeneralizing when we evaluate people, but we must also realize that the Bible does speak of various categories into which people fit to one degree or another.
Is this person saved or unsaved? Every person falls into one of these two categories, and as we discussed in chapter 10,6 those who are saved have resources available that unbelievers do not. So we must consider what the data suggests about whether the counselee is a true believer. What does the data suggest about the person’s relationship with Christ? Is it genuine and growing? Does the person spend time with the Lord in consistent prayer and Bible study? Is there any indication that this person’s relationship with God is merely historical, meaning that the individual clings to a past decision for assurance without evidence of God’s current work in his or her life? Do the convictions belong to that person, or are they borrowed from parents or friends? Your approach to the other phases of counseling, particularly instruction and inducement, will depend heavily on your interpretation in this area.
Is this person spiritually mature or immature? A second way of evaluating counselees is to assess whether they are spiritually mature or immature. Hebrews 5:11–14 mentions these two categories:
“Concerning him [Melchizedek] we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is a babe. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.”
This passage teaches that spiritual maturity is more than what someone knows. It is what they put into practice. Mature Christians are able to discern between good and evil because they have practiced consistent godliness. On the other hand, immature Christians are described as those who have been taught many truths but have not practiced them sufficiently. By that definition even people who have been saved for many years may be immature. Their heads may be filled with scriptural facts and information; they may be able to recite verses and creeds forward and backward: they may even be skilled in discussing theology, but they are not mature because they have not lived out those truths.
Evaluating whether your counselees are mature or immature will determine to some extent the depth of the instruction you can give them, whether it should be “solid food” or merely “milk.”7 It will also help you to know how much you should focus on instruction, because if the person you are dealing with is a mature Christian, he or she will primarily need encouragement and support. Mature Christians with problems often know what needs to be done; counseling becomes simply a matter of helping them to do what they already know is right. Immature Christians, on the other hand, often require extensive instruction before they are ready to take the steps necessary to solve their problems.
Is this person unruly, fainthearted, or weak? In 1 Thessalonians 5:14, the apostle Paul provided a third way of evaluating counselees. He mentioned three categories of people and the general approach we should take in dealing with each of them: “And we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men.”
The first type of person mentioned is the “unruly.” In the original Greek this word (ataktos) means to be out of step, to be defiant and rebellious. It speaks of people who are disrespectful, self-willed, and stubborn. They are obviously set against doing what God wants them to do. Paul said to “admonish” these people (that is, warn them). He also said in Titus 3:10 that we should reject a factious person after a first and second admonition. If these people do not respond to our warning and merely want to argue, then we would be wasting our time to continue counseling them. And Proverbs 26:4 says, “Do not answer a fool according to his folly, / Lest you also be like him.”8 We do not want to allow such people to influence us in a negative way by drawing us into useless arguments or other unprofitable discussion. Therefore, we must simply warn them that the path they are choosing can end only in judgment from God, and that we are available to help them when they are open to counsel.
The second category of people mentioned in this passage are the “fainthearted.” That Greek word, oligopsuchos, literally means “small-souled.” It refers to people whose souls have shriveled up. They have become discouraged, weary, or despondent. Their problems do not stem from rebellion or obstinacy but from a feeling of defeat and a lack of ambition. Instead of warning them or otherwise confronting them, Paul says that we should encourage them.
I believe it is significant that Paul did not say, “Admonish the fainthearted.” Faintheartedness is not necessarily sin; people can end up in that category simply because of difficult trials and disappointments that cause them to struggle with discouragement. Gus may be in that situation. And because of that possibility, his counselor should have been more hesitant about rebuking him before the problem had been adequately interpreted. Sometimes I fear that we biblical counselors are too quick to label discouragement a sin and call for repentance from people when we should first show them compassion and provide encouragement.
The third group of people mentioned in 1 Thessalonians 5:14 are the “weak.” The Greek word translated “weak” (asthenēs) means “without strength” and is used most often to describe those who are physically limited. It is also used in a general sense to describe people who are simply deficient in some way.9 Their deficiency may be a lack of education, opportunities, or finances, or perhaps a physical problem. These people sometimes find it harder to do what is right because of their “weaknesses.” According to Paul, they need more than encouragement: they actually need someone to come alongside and help them to do what they need to do.
The Greek verb for “help” (antechomai) can also be translated “support” or “hold to” (see Matt. 6:24). Some people have never had anybody be faithful and committed to them. They are accustomed to being criticized, neglected, and deserted in their time of need. They have never heard anyone say, “I am committed to you. I am going to be your friend through thick and thin, and I am not going to give up on you.” They need to sense that someone sincerely loves them and is willing to support them regardless of their deficiencies.
What biblical language best describes the problems this person is experiencing? The Bible not only contains categories of people, it also labels various kinds of behavior. So we need to identify the terms the Bible uses to describe each problem we face in counseling. This will help us in finding the scriptural insight we need about the causes of the problem and the solutions; it will also help us to think in biblical terminology throughout the process. So ask yourself, “What biblical words, labels, or categories could be used to describe the various problems this person is experiencing?”
For example, in Gus’s case it is apparent that he has a problem with “confidence in the flesh” (see Phil. 3:3). He believes that the solution to his problems is to gain more “ego strength.” But the Scripture says a believer can do all things through Christ who strengthens us (Phil. 4:13, emphasis added), and Paul wrote in 2 Corinthians 12:9–11 that God’s power operates in our weakness. The Bible teaches that we are only in a position to experience God’s power and strength when we understand how weak we are, because that is when we abandon hope in our own resources and rely entirely on God. Our confidence should never be in our own strength, but in His. So Gus is looking in the wrong place when he places his confidence in the flesh. He needs to learn to place His confidence in the Lord.
What insights does the Bible provide about the proximate causes of such problems? The Bible speaks directly to the reasons behind what people do. When we are dealing with a specific problem in counseling, we need to find out if Scripture gives some clues to its cause. There may be examples of people who were in similar situations and experienced similar problems, or there may be direct references to the behavior and its causes. Here are some examples of both to consider.
• Conflict
James 4:1–2 teaches that people who cause fights do so because they are selfish. They become dissatisfied and angry because they want their own way and are not getting it. They view others as merely helps or hindrances in accomplishing what they desire, so they misuse others to get what they want.
• Instability
According to James 1:8, one of the causes of instability is “double-mindedness.” That term describes a person who is not truly submitted to the lordship of Jesus Christ. He is “trying to serve two masters” in the sense that he claims to follow Christ, but something else takes priority over Him (see Matt. 6:24). This split focus results in an unstable life.
• Lying
In Genesis 18:1–15, Abraham lied because he was ruled by fear, and many counselees who struggle with lying have the same root problem. They are controlled by fear of being hurt, fear of rejection, fear of failing, fear of losing the respect of people, etc. But merely telling those people to stop lying is a superficial and ineffective way of dealing with their problem. In such cases, we need to address the controlling fear they are experiencing before their problem can be solved.
• Confusion
If we are working with a counselee who seems confused or disorganized, one of the possibilities is the person is committing the sins of jealousy or selfish ambition. James 3:16 says that where those sins exist, “there is disorder and every evil thing” (emphasis added). Dealing with a counselee’s confusion or lack of organization may not be sufficient; we may have to go deeper and address issues of the heart before we can help that person.
• Fear
First John 4:18 says, “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” When people struggle with inordinate fears, it may be because they lack an understanding of God’s love or (even more often) they lack love for others. Fear is often caused by selfishness. We experience it when we focus on ourselves rather than on serving the Lord and ministering to others. But fear disappears when we become more concerned about the good of others than about what happens to us.10
• Insecurity
When people exhibit behavior that we would call insecurity (or even paranoia), we often tend to think that is because they have been mistreated by others or because they lack self-confidence.11 But Proverbs 28:1 provides an interesting insight into that behavior. It says, “The wicked flee when no one is pursuing, / But the righteous are bold as a lion.” Some who exhibit insecurity do so simply because they have been involved in sin and bear guilt from it. Those who make a practice of deceit, for example, will often be extremely guarded and hesitant in their speech, because they have to be careful not to contradict lies they have told. However, those who always speak the truth will generally be more confident and secure in talking to others, because they do not have to worry about being found out
• Bizarre Behavior
Scripture contains numerous examples of bizarre behavior that lend insight into why some people act the way they do. For instance, in 1 Samuel 21:10–15 David deliberately feigned insanity to deceive others. Some people today do so for the same reason. They do not want to be held responsible for their actions, and they know that if they act in a bizarre manner, others will expect much less of them. They may have found that they are cared for and catered to when they act that way. (In my counseling experience I have had many people who exhibited bizarre behavior tell me later that they did so intentionally to get attention. In some cases, they have practiced this kind of behavior so often that it has become a habit pattern that is basically an unplanned, automatic, reflex reaction. It has become a way of life.)12
Another scriptural example of bizarre behavior is king Nebuchadnezzar of Babylon who was transformed into a raving lunatic and acted more like an animal than a man (Dan. 4:28–33). This occurred as part of God’s judgment upon him because of his pride.13 And notice that the solution to his bizarre behavior was a divinely granted repentance (vv. 34–37).
• Worry or Anxiety
When we encounter people who claim they have so much going on in their lives that they cannot cope with it all, we can remind ourselves of Martha in Luke 10:38–42 and ask if their situation might be similar to hers. Martha interpreted her problem as having too much work to do, but Jesus pointed out that her problem was that her priorities were not right. She should have been worshiping Him rather than worrying about temporal things and judging her sister.
• Judgmentalism
Third John 9–10 mentions an extremely critical and schismatic man named Diotrephes. And in those verses John tells us the root cause of Diotrephes’ behavior, saying that “he loves to be first” or to have the preeminence. This man’s pride needed to be dealt with before he would stop creating factions in the church.
As you can see from these examples, the Bible provides a wealth of insight into why people do what they do. The biblical counselor must be committed to searching God’s Word continually for help in interpreting the causes of a counselee’s problems.
What does the data suggest about the relationship of the various problems to each other? When dealing with several problems in a particular case, we need to ask questions like, “Which came first, the chicken or the egg?” Suppose you are counseling a person who is experiencing anxiety and also having difficulty sleeping at night. Is the anxiety making it difficult for the person to sleep, or is the lack of sleep influencing the anxiety? We all know that when we lose sleep it is much harder to handle problems than when we are well rested. When we are tired, our problems seem gigantic. On the other hand, failure to handle stress biblically can also cause sleep loss. Is one the root and the other the fruit? Is one the cause and the other the result? These questions are important to determine the structure and emphasis of our counseling.
Also, we need to notice if there are certain patterns running through a particular case. Does a lack of self-control, an improper response to authority, or some other single problem keep recurring in the person’s life? It may be that a common denominator will turn out to be a key to every other aspect of the situation.
What hindrances to biblical change exist in the counselee’s life? First, we must find out whether he or she has a proper understanding of biblical change. I have found that many people really do not understand how change comes about from a biblical perspective. They are expecting God to zap them (usually in response to prayer) and supernaturally take their problem away or eliminate their desire to do wrong. Unfortunately, they do not understand what the Bible has to say about the role of self-discipline in sanctification, and they need to be taught this before true change can take place.14
Biblical change can also be hindered when the cart is put before the horse. In Gus’s case, he has not been able to ask forgiveness from his father at the counselor’s direction, probably because he harbors bitterness against his father. This internal issue must be dealt with before he will be able to reconcile the relationship.
Here are some other questions that can help ascertain what hindrances need to be cleared away in counselees’ lives:
• Does the data indicate why they have not been able to resolve the difficulties on their own?
• How do they view the problem? What is their understanding of the problem?
• Have they failed to change because they do not want to, or because they do not know how?
• What factors in their environment may be exacerbating the problem?15
• What erroneous ideas are contributing to the problems?
• What rewards are they receiving for their behavior? In other words, do they perceive the results of their behavior to be beneficial in some way, or are others encouraging it in some way?
What does the data indicate about the person’s expectations and desires for the counseling process? We need to find out why our counselees are coming to us for counseling. Sometimes a husband really does not want to be there, but his wife has laid down an ultimatum. Or maybe their pastor has insisted, but they are determined not to change just to prove the pastor wrong. We also need to know if our counselees are looking for a quick fix or are expecting a long process with numerous meetings. Have they come to achieve change, or are they simply looking for sympathy?
What does the data indicate about any possible organic or physiological factors?16 It is important to learn whether our counselees have seen a physician, and, if so, what conclusions the doctor reached. In some cases people have genuine medical problems (such as irregular thyroid function, diabetes, or a tumor) that negatively affect their thought patterns and behavior. In these cases the counselor must work with the physician to correct the physical problem and must counsel the person about the biblical response to sickness and suffering.
Counselors are also likely to encounter people who think their problem is physical when there is no proof that this is the case. They go to one or more physicians and have multiple tests, yet no documentable organic cause for their problem is discovered. Although the possibility of an organic cause can still exist, it is likely that the problem is not physiological. Even when a physician does diagnose a medical problem, we must not necessarily assume that the diagnosis is accurate, because some diagnoses are based strictly on the report of symptoms by the patient, symptoms that can be the result of wrong thinking and behavior rather than the result of an organic cause. For instance, I have counseled people whose problems were rooted in personal sin, but because of the guilt of that sin, they were experiencing such symptoms as multiple aches and pains and even hallucinations.17
What does the data indicate about the person’s motive for wanting to change? If a wife wants to change simply because she wants her husband to change and make her life easier, then she has a wrong motive. If someone wants to change simply to win the approval or acceptance of other people, then this motive is wrong. Lasting change will not be produced unless the counselee’s motive is to please and glorify God (see 1 Cor. 10:31; 2 Cor. 5:9).
Have I ever experienced a similar situation or similar problem? As a counselor, you should ask yourself how your own experiences can help you to interpret what is happening in each of your cases. Recalling how you felt may help you to empathize with your counselees, and objectively considering the dynamics of your experience may provide insight into the causes of their problems. You can ask yourself, “When I am in a situation similar to this person’s, what am I tempted to do? How am I tempted to respond? What am I tempted to think? How do I feel or how am I tempted to feel? What do I want, desire, crave, or demand in a situation like this? What do I think about doing as a possible way of escape? To whom or to what do I turn? On what or on whom do I depend for deliverance?”
Have I counseled someone previously with similar problems? Sometimes a previous counseling experience can help to interpret a current case. However, we must exercise caution when using personal experience or the experience of others to make judgments about the nature of another counselee’s problems. Two cases that appear similar may actually be quite different. Since Scripture indicates that none of us fully understands what another person is experiencing (see Prov. 14:13, 19), we must be careful not to assume that two people have the same underlying causes for similar problems. Nevertheless, since Scripture also tells us that “no temptation has overtaken you but such as is common to man” (1 Cor. 10:13), we would be foolish to ignore the possibility of some commonalities.
After we have thought through the data by asking pertinent questions about it, the third step of the interpretation process is to use our answers to the questions to draw tentative conclusions about the case. They must be tentative conclusions because they have not yet been tested; nevertheless, it is still important to develop them. The counseling process will continue indefinitely unless we begin at some time to identify possible problems and solutions.
Determine Possible Reasons for the Problem. In light of the data you have analyzed and your knowledge of Scripture, identify possible explanations for the counselee’s problems. In Gus’s case, for example, there are several possibilities: perhaps Gus does not understand biblical change and is waiting for God to zap him with the desire and power to obey, perhaps he is too proud to admit his sin and ask his father for forgiveness; or perhaps he is fearful of embarrassment or rejection and thus is concerned more for his own feelings than for his father’s good.
Gus’s counselor should weigh each of these possibilities (and others) and then decide the further direction of counseling (particularly the instruction) on the basis of which possibility best fits the data. The counselor would then need to test the validity of that interpretation, but before we discuss that step, there is another issue that must be addressed if we are to have any hope of formulating a helpful interpretation.
Consider the Counselee’s Heart. As the counselor reflects on the questions and their answers, a primary purpose should be to identify what is going on in the counselee’s heart. According to the Word of God, sinful behavior is merely an outward indication of problems in the heart. A survey of some of Scripture’s teaching about the heart will show us how important this is.
• “The LORD is near to the brokenhearted, / And saves those who are crushed in spirit” (Ps. 34:18).
• “Create in me a clean heart, O God, / And renew a steadfast spirit within me. . . . The sacrifices of God are a broken spirit; / A broken and a contrite heart, O God, Thou wilt not despise” (Ps. 51:10, 17).
• “Thy word I have treasured in my heart, / That I may not sin against Thee” (Ps. 119:11).
• “Watch over your heart with all diligence, / For from it flow the springs of life” (Prov. 4:23).
• “As in water face reflects face, / So the heart of man reflects man” (Prov. 27:19).18
• “The heart is more deceitful than all else / And is desperately sick; / Who can understand it? / I, the LORD, search the heart, / I test the mind, / Even to give to each man according to his ways” (Jer. 17:9–10).
• “For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these evil things proceed from within and defile the man” (Mark 7:21–23).19
Two additional passages, one in the Old Testament and one in the New, deserve special comment because of what they reveal about the importance of the heart.
In Ezekiel 13 and 14 God spoke sternly to the elders of Israel about the judgment He was going to bring upon them. He warned them that judgment was coming and told them that it was coming in part because of their evil conduct, but primarily because of what was happening in their hearts. Four times in chapter 14 the Lord referred to the fact that they had set up “idols in their hearts” (vv. 3–5, 7). These people outwardly claimed to be devoted to Jehovah, but in their hearts they were worshiping, serving, fearing, and depending on other gods. So it is with us when we act in unbiblical ways. The primary problem is not our behavior; our hearts have turned from worshiping, serving, fearing, and depending on the true God.
In 1 Corinthians 10:6–7 Paul recounted the events of another time that judgment fell on the Israelites and said that “these things happened as examples for us, that we should not crave evil things, as they also craved” (emphasis added). Then he exhorted his readers, “Do not be idolaters, as some of them were.” Following those statements about desires and idolatry, Paul described the sinful behavior of the people—their immorality and their grumbling. I do not believe it is an accident that Paul referred to their idolatrous cravings before he spoke of their sinful activity. He knew that the Israelites’ problem was not merely a behavioral one; it was a heart problem that manifested itself in their behavior.20
Because biblical counselors recognize the preeminent place of the heart in the process of understanding and helping people, they will be concerned primarily about what people are thinking, worshiping, trusting, and seeking to please.21 They will seek to identify the desires or pursuits that have become idols in the life of the counselee. In many instances, identifying and casting down these functional gods will be a significant factor for promoting biblical, God honoring change.22
This fourth and final step of the interpretation process is necessary because our initial conclusions should be tentative. We must always recognize that, as human beings, we are finite and fallen, and therefore may misinterpret the situation. Even if we are relatively confident that we have an informed biblical understanding of the nature and causes of someone’s problems, our conclusions should still be tested and validated. The following steps can help the counselor to validate interpretive conclusions.
1. Review mental and written notes to confirm that information acquired provides a factual basis for the conclusions. Prayerfully think through the data again to make sure you are not reading into it your own assumptions or opinions. Do not “shoot from the hip.” Let the facts lead you to your interpretations (see Prov. 18:2, 13, 15).
2. Consider the possibility that there may be other ways of interpreting or understanding what is happening in the person’s life. Ask yourself, “Could there be other alternatives? Am I missing something? Is there another explanation?”
3. Solicit additional information, knowing that more information may lead to a different perspective. Continue to gather data in the counseling sessions. Have your counselees keep journals (for example, have the counselee describe each occurrence of a certain behavior during the week). Carefully analyze these journals looking for patterns, themes, and other information that may validate or invalidate your interpretation. Secure additional data from other knowledgeable parties. Invite them to a counseling session, have them fill out specialized inventory forms, call them on the telephone, or visit them.23
4. Without mentioning names or identifying details (normally), discuss the case with other experienced biblical counselors and ask for their viewpoint and suggestions. What flaws do they see in your interpretation? Do they think you may be overlooking some things? Do they agree that the facts support your conclusions?
5. Lovingly, gently, and prudently explain your interpretation to the counselee and ask for feedback that would either confirm, invalidate, or provide an alternative to your interpretation. My practice is to present my tentative conclusions carefully and prayerfully to the counselee along with an explanation of supporting facts about my conclusions acquired from counseling and biblical insights. Sometimes I share this with my counselees in a straightforward way and then ask for their response to my interpretation. Other times I present the facts to them, highlighting themes and patterns and the biblical insights or examples that may apply, and ask them what they think those facts may indicate about the nature and causes of their problems. I decide which of these approaches to take based on my observations of the spiritual, emotional, and physical condition of the counselees, their personalities, their learning style, and the strength or weakness of my relationship with them.
When you test the validity of your interpretation in these ways, you may find that it fails the test, but do not be discouraged. You have eliminated a possibility and are closer to the right conclusion. You do need to rethink the data, however, and perhaps spend time determining where your interpretation was off the track. You will probably need to gather more data at this point.
If your interpretation tests positive but the counselee does not agree with it, then your job is to provide instruction lovingly so that he or she can learn to think biblically about the situation. (We will discuss biblical instruction extensively in the next chapter.)
CONCLUSION
Interpreting counselee data is both a science and an art. It is a science in that it deals with facts—facts from the Scripture and facts about counselees and their world—that require much research, investigation, and analysis. In this chapter, we have provided numerous suggestions for achieving this scientific aspect of interpretation.
But we must also realize that interpretation is an art as well. One does not become a good artist by merely possessing an aptitude for art, or even by learning the mechanics of artistic procedure. One becomes a good artist by practicing what is learned. So it is in the discipline of biblical counseling. Becoming an effective counselor involves not only spiritual giftedness and knowledge of the science of interpreting data but a continual practice of those principles until they become second nature. After you study the information in this chapter, you will want to continually put that information into practice as you seek to understand the Scriptures and the people God wants you to help. That is how you will become highly skilled in both the science and the art of biblically interpreting counselee data.