by Josh Liu

Every person (and counseling system) operates on a presupposed worldview. That set of beliefs form a system through which a person interprets his observations, thoughts, experiences, actions, feelings, past, values, problems, etc. Therefore, it is critical to establish or define the biblical counselor’s worldview—this series introduces the underlying theology that makes biblical counseling biblical.

Previously, we have examined the authority and sufficiency of Scripture and general revelation, particularly as it relates to biblical counseling and secular psychology. There is much confusion on the subject of biblical counseling and secular psychology. Some confusion may be caused by a misunderstanding of God’s common grace.

Common grace is God’s undeserved goodness to all persons. Common grace, in contrast to special grace, is called “common” because it is directed to all mankind; its benefits are applied to the whole human race regardless of spiritual regeneration, people group, location, or time. [1] For example, God blesses and provides necessities to all persons (cf. Gen. 9:9-16; Ps. 145:9; Matt. 5:45). Special grace refers primarily to saving grace (i.e., the grace shown to forgive sinners and provide eternal life; cf. Titus 2:11); thus, common grace does not save sinners. Scripture emphasizes four benefits of God’s common grace: (1) temporarily restrains sin and mitigates sin’s damaging effects; (2) enables all persons, believers and unbelievers, to enjoy beauty and goodness in this life; (3) allows sinners time to hear the gospel and repent; and (4) allows any “good thing” to occur. [2]

First, God’s common grace temporarily restrains sin in a way that mitigates the full expression of man’s depravity. Most people consider Adolf Hitler to be the most wicked human being—the doctrine of human depravity concludes that each person is capable of the wickedness of Hitler (cf. Rom. 3:10-12, 23). Yet the doctrine of common grace reminds us that God sovereignly restrains the full expression of a person’s depraved nature through God ordained means such as the person’s conscience (Rom. 2:15), parental guidance (Prov. 2:1-5; 3:1-2; 13:1-2, 24; 19:18), and civil government (Rom. 13:1-5). During the Tribulation period, however, God will remove His restraining grace (2 Thess. 2:7; Rev. 6:4).

Second, God’s common grace allows unbelievers and believers alike to enjoy the beauty of creation (see Matt. 5:45; Acts 14:15-17; 17:25, 28). God blesses all persons with a spectrum of experiences. We experience a variety of tastes or flavors, smells, textures, colors, emotions, personalities, and memories. Man can be overwhelmed with awe of God’s creation—from the power of natural events, geological formations, stars and galaxies to the complex design of microbiology (see Job 39:1-42:6; Pss. 8; 139).

Third, God shows common grace by delaying judgment, providing sinners an opportunity to repent (Ezek. 18:4, 32; Rom. 2:4; 2 Pet. 3:9, 15). Take, for example, a judge sentencing Adolf Hitler—a criminal clearly guilty of crimes against humanity. How do you think people would respond if the judge released him after his conviction? We would anticipate an uproar that a judge would commit such injustice. Yet, all of us, in our depraved nature, are guilty and condemned of our unrighteousness by God’s perfect righteousness (Rom. 1:18). We all deserve immediate judgment. Yet God shows grace by delaying judgment.

Lastly, God’s common grace allows any good thing to occur. While creation became corrupt by the fall, man does not only experience pain, toil, thorns, and thistles (Gen. 3:16-18). God allows genuine enjoyment of good things (see Ecc. 3:12-13; 5:19). Also, unbelievers can do “good things” (i.e., that which aligns with God’s moral standard, Rom. 2:14-16). However, “good things” cannot be evaluated apart from God’s righteousness; so, the “good things” that unbelievers do cannot please God (Ps. 51:16-17; Is. 64:6; Matt. 7:21-23; Rom. 3:10-12; Heb. 11:6).

The above study is significant since Christian proponents of secular psychology and/or Integrationism may argue that the doctrines of common grace and general revelation support the validity of secular psychology complementing or driving Christian counseling. While a specific application or benefit of God’s common grace allows secular psychologists to observe true information about the human condition, unbelievers cannot glorify God with that information (1 Cor. 2:14). In other words, God’s common grace is applied to all persons in which “God restrains the effects of their depravity, allowing them to understand and apply, to some degree, the mechanics of providence.” [3] So, secular psychology is able to observe true pathology (e.g., biological processes, organic problems, health, etc.) and discern mental processes (e.g., beliefs, emotions, motivation, memories, etc.). However, human depravity corrupts the interpretation of those observations. Therefore, while God’s common grace allows observation of true information in creation, man’s corrupt mind refuses to honor God in understanding and responding to those observations righteously (see Ps. 14:1; Rom. 1:21; Eph. 4:18).

Some might still object and elevate psychology (even widely understood as a “soft science”) as an objective authority. People may be confused by biblical counseling’s opposition to secular psychology, perhaps, due to a misunderstanding of God’s common grace and general revelation. It is commonly argued that God reveals truth in creation and gives grace to understand that truth, which supports the validity of secular psychology. Scripture indeed supports the understanding that God’s common grace and general revelation interact to support true scientific inquiry and research. However, while creation (general revelation, Ps. 19:1-6; Rom. 1:20) is complete and observable by all persons in varying degrees (common grace), unbelievers require regeneration and illumination by the Holy Spirit (saving grace, 1 Cor. 2:14) to interpret creation rightly according to Scripture (special revelation, Ps. 19:7-9; 2 Tim. 3:16; 2 Pet 1:3, 19-21). Thus, examining bibliology and revelation necessarily concludes that Scripture is the exclusive authority for biblical counseling’s methodology, content, and practice.

[1] Michael Vlach, “Theo 3 Course Notes,” TH705 Theology III (Lecture Notes, The Master’s Seminary, Sun Valley, CA Fall 2015), 106.

[2] John MacArthur and Richard Mayhue eds., Biblical Doctrine: A Systematic Summary of Biblical Truth (Wheaton, IL: Crossway, 2017), 488; Michael Vlach, “Theo 3 Course Notes,” TH705 Theology III (Lecture Notes, The Master’s Seminary, Sun Valley, CA Fall 2015), 106-07.

[3] Jeffery Forrey, “Where Do We Find Truth?” Scripture and Counseling, edited by Bob Kellemen and Jeff Forrey (Grand Rapids: Zondervan. 2014), 73.