Hope in Brokenness: The Biblical Theological Response to Addiction
Introduction
Addiction is one of the most pressing and unyielding issues in modern society, with far-reaching effects on individuals, families, and communities. According to the Centers for Disease Control and Prevention, in 2022 alone, 107,941 people died at the hands of drug overdose in the United States. Whether addiction manifests through substance abuse, psychological dependencies, or behavior compulsions, addiction always distorts an individual’s desires and affections. These distortions lead people down paths and into cycles of destruction. According to the American Psychiatric Association, addiction involves a chronic dysfunction in the brain’s reward, motivation, and memory systems, causing a person to pursue reward or relief through behaviors that may offer temporary satisfaction but ultimately bring long-term harm.
According to biblical theology, addiction is not merely a habit or a physical dependence but reflects a deeper spiritual reality. People are made in the image of God (Imago Dei) and are created for communion with God. When people turn away from community with God and turn to a substance or behavior for comfort, satisfaction, or identity, they replace God’s rightful place in their lives with something that cannot provide what it promises. Therefore, addiction should be understood as a form of idolatry. This important spiritual dimension of addiction is often left out of contemporary definitions of addiction and treatment models. Biblical theology offers the fullest understanding of and most effective treatment model for treating addiction. This includes a framework for understanding the nature of sin, redemption, and sanctification.
In the pastoral ministry context, addressing addiction is not solely about dealing with behavioral modification or moral failure. It involves caring for a fellow sinner who is likely struggling with profound spiritual and emotional brokenness. The church is uniquely positioned to provide transformative support, in ways that secular rehabilitation cannot. The church not only dispenses spiritual guidance but can provide a deep theological understanding of the human condition, the power of the gospel, and the hope of restoration. The church wields the high calling of presenting individuals with the transformative power of the gospel. As Vos elegantly writes, “The rendering, "beholding as in a mirror," admirably fits this representation. As a mirror is not an end in itself but exists for the sake of what is seen through it, so the gospel serves no other purpose than to bring men face to face with the glory of Christ.”
The complex nature of addiction calls for a restorative approach that integrates theological wisdom, biblical insights, and pastoral care. Biblical theology offers profound resources in this regard. The doctrines of grace, sanctification, and covenantal faithfulness offer both a theological framework and the spiritual power to help people enslaved by addiction. Geerhardus Vos offers an explanation of this reality when he writes, “As a result of His guaranty, the Mediator forms an ideal unity with the elect and, when He became flesh and suffered, this suffering could count as a ransom for His body. The resurrection of the Lord is a real acquittal (actualis absolutio) of all those who belong to Him.” This blog seeks to demonstrate that biblical theology provides a deep understanding of human depravity, redemption, and sanctification which gives essential frameworks for understanding addiction as a manifestation of idolatry and sin. This understanding equips pastors to address addiction with gospel-centered hope, offering both spiritual renewal and practical pathways for recovery within the community of faith.
The Theological Framework of Addiction
Addiction is defined as a compulsive, chronic, physiological, or psychological need for a habit-forming substance, behavior, or activity. This compulsion is usually described as a lack of control, despite the harmful consequences that result from continued use or behavior. The American Society of Addiction Medicine (ASAM), which is the go-to source for addiction treatment and standard of care in the United States, describes addiction as a treatable, chronic medical disease involving complex interactions among brain circuits, genetics, the environment, and an individual’s life experiences. People with addiction use substances or engage in behaviors that become compulsive and often continue despite having experienced harmful consequences.
Physiologically speaking, addiction alters the brain’s reward center, creating a heightened response to specific stimuli while reducing the brain’s ability to feel pleasure from everyday experiences. This vicious cycle can lead to an overriding, compulsive pursuit of certain substances or behaviors as the person looks to regain the diminishing relief or pleasure that addiction once delivered.
However, physiology is not the only component of addiction. There is also a spiritual aspect of addiction. Theologically, addiction should be viewed as a manifestation of idolatry, seeking ultimate fulfillment, comfort, or identity in something other than God. Timothy Keller articulates this point well when he says, “When anything in life is an absolute requirement for your happiness and self-worth, it is essentially an ‘idol,’ something you are actually worshiping.” This understanding of addiction is rooted in the biblical concept of human brokenness caused by sin.
Biblical theology asserts that all of humanity is born into sin due to the Fall. According to the doctrine of total depravity, people are incapable of choosing God or doing good apart from divine grace. Addiction is a manifestation of this inherent sinfulness and an expression of the deeper alienation from God that affects every aspect of human nature. Addiction represents a distortion of an individual’s affections, leading the person to seek fulfillment in created things rather than the Creator. As Augustine famously said, “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.” Addiction is an outworking of this restlessness to which Augustine is alluding. It is a form of misplaced worship, where people turn to substances or behaviors as false gods, believing the false promises of peace, pleasure, or relief.
Within this idolatry framework, addiction is not merely a physiological issue but a biblical theological one. It reflects the disordered desires and loves that result from humanity’s fall into sin. Thankfully, that is not where God leaves us – enslaved to sin and without hope. The gospel of Jesus Christ offers hope for restoration and freedom from all types of sin and addiction. Through Christ’s work of redemption, people can be freed from the bondage of sin, including the bondage of addiction. As Edmund Clowney writes, “The history of redemption and of revelation exists because of Christ’s coming. Had Jesus Christ not been chosen in God’s eternal plan, there would have been no human history at all. Adam and Eve would have fallen dead at the foot of the tree of the knowledge of good and evil. The grace of God’s covenant promise is the source and heart of redemptive history.”
Biblical theology also illuminates the fact that all people are created in the image of God (Imago Dei), which means that they are designed by God to reflect his character, creativity, and relationality. The Fall, however, has disfigured this image. As a form of idolatry, addiction further distorts the Imago Dei by enslaving individuals in destructive patterns of behavior that inhibit their ability to reflect God’s glory and live in communion with him. Richard Lints puts it well, he says, “…idolatry is theologically dangerous, for it seeks to turn the created order upside down – the Creator becomes the created, and the created becomes the Creator.”
Addiction is a form of slavery. Like the Israelites enslaved in Egypt, people suffering from addiction are in slavery to oppressive forces, drawing them away from the freedom that God offers to His people. Pastoral ministry offers the perfect avenue for addressing addiction and helping people rediscover their true identity as image bearers of God. This process of restoration and reconciliation can only be accomplished through the transforming power of God’s grace in Christ, which renews the image of God in believers. Gaffin Jr. writes on this point, “In the tradition of historic Christian theology, especially since Anselm, the cross and the Atonement have been virtually synonymous. Again and again, in every generation (and ours is no exception), it has been truly crucial to stress the exclusive significance of the cross of Christ, that his sufferings and death have an atoning, reconciling efficacy that is true of none other.”
Total depravity emphasizes that every aspect of human nature is affected by sin. This important doctrine does not mean that people are as sinful as they could possibly be, but rather that sin affects every aspect of who we are, including our minds, wills, emotions, and bodies. Within the context of addiction, this doctrine helps explain why people may feel powerless in their attempts to overcome compulsive behaviors. Addiction is a manifestation of this inner depravity, reflecting the deep brokenness that permeates all aspects of human life.
Biblical theology offers a clear picture of addiction, which can be understood as one of the many expressions of total depravity. The compulsive nature of addiction reveals the human tendency to turn away from God and seek satisfaction in created things, whether that is substances, behaviors, or relationships. This understanding of addiction accentuates the need for divine intervention and grace. Effort alone cannot overcome the power of addiction – only the gospel, through the work of the Holy Spirit, can bring lasting and true freedom.
The doctrine of redemption teaches that through Christ’s death and resurrection, God has provided a way for sinners to be reconciled to Him. For those struggling with addiction, this incredible message offers profound hope. People in active addiction often feel that they are walking down a path of death and they cannot turn around. But the gospel proudly proclaims that Christ has defeated the power of sin and death – not just an abstract concept, but a real and transformative truth. Through union with Christ, believers are set free from sin’s dominion, including the compulsions and destructive patterns that accompany addiction. Geerhardus Vos puts it well when he writes, “It is not chiefly the question whether we are strong in the cause, but whether the cause is strong in and through us.”
Another key aspect of biblical theology that applies to addiction is sanctification, the process of being made holy. While redemption is an accomplished fact, Christ has already secured our freedom, sanctification is an ongoing process in the life of the individual believer. For people in the throes of addiction, this process can often be long and difficult, requiring perseverance and reliance on God’s grace. However, the doctrine of sanctification reminds us that God is at work in us, gradually transforming us into the image of His Son. Even in the midst of relapse, the Holy Spirit continues to work, bringing healing and renewal.
The Holy Spirit plays an imperative role in the believer’s sanctification, empowering them to live in obedience to God and overcome the power of sin in their lives. For those struggling with addiction, the Holy Spirit’s work is vital. Biblical theology teaches that sanctification is not a matter of human willpower or effort alone, but it is the result of the Holy Spirit’s transformative work in our lives.
Helping individuals recognize and rely on the Holy Spirit is paramount in pastoral care. Overcoming addiction is not simply about behavior change but involves a deep spiritual transformation. The Holy Spirit works in the hearts of believers, renewing their desires and changing their affections, enabling them to turn away from their idols and towards Christ. The Holy Spirit also affords comfort and assurance to those fighting addiction, reminding them that they are not alone in their struggle and that God is with them, empowering them to persevere.
Biblical theology also emphasizes the eschatological hope for the believer, God’s promise of ultimate redemption and restoration when Christ returns. This future hope is acutely meaningful for people battling addiction, as it points to the day when all sin, suffering, and brokenness will be entirely eradicated. Gaffin Jr. aptly writes on this point, “Looking in one direction, we must agree that New Testament eschatology is most assuredly an eschatology of victory, and of victory presently being realized.” In The new creation, there will be no more addiction.
Biblical Case Studies on Addiction
The bondage of addiction also has deep theological implications. God’s Word offers an indispensable truth that provides valuable insights into understanding addiction, its root causes, and the path to recovery. This paper highlights a few of the many biblical case studies such as the parable of the two lost sons, and Paul’s teaching on idolatry in Romans and 1 Corinthians, examining their implications for addiction. It will also explore how these biblical texts can inform modern Christian approaches to addiction recovery.
The parable of the two lost sons is a powerful story that speaks directly to the addicts’ hearts and offers profound insights into the nature of addiction. The younger son, who squanders his inheritance on “reckless living”, embodies the self-destructive pursuit of pleasure, akin to a person trapped in the cycle of addiction. His choice to leave his father’s house, metaphorically rejecting God’s authority and provision, is a theme that is common in both sin and addiction.
The younger son’s decline into poverty and hopelessness illustrates the devastating consequences of total depravity and humanity’s inherent inability to choose good without divine intervention. But it is important to remember what scholar, Dr. Ian Hamilton, points out regarding total depravity. He writes, “The doctrine of total depravity does not mean that we are as bad as we could possibly be. It does mean, however, that sin’s infection is total; it has touched every facet of our lives.”
On the other hand, the younger son’s eventual return home highlights the doctrine of irresistible grace. The father’s prodigal reception of the younger son, embodying compassion and unconditional forgiveness, reflects God’s unconditional love, given to undeserving people, by an unobligated God. This parable, along with the biblical theology embedded within it, reinforces the idea that recovery from addiction, like salvation, is the result of God’s sovereign work in a person’s life.
The older brother’s resentment toward his father and refusal to enter the party provides a cautionary note to the Church and to those who have been afforded any length of time in recovery. It’s a reminder for those in the Church to guard against self-righteousness when interacting with those struggling with addiction, embracing them with the same grace that has been extended by God to them. It’s a reminder to those who are in recovery to never take grace for granted; to always be in awe of the work that God has done in them, and to never adopt a works-based relationship with God.
The parable of the two lost sons also emphasizes the need for repentance in the process of recovery. Repentance is not only turning away from sin but also turning toward God, recognizing his sovereignty, and submitting to his will. The parable also indicates that addiction, like sin, creates a profound sense of isolation and lostness, while God’s grace offers restoration and hope.
The apostle Paul offers a strong theological framework for understanding addiction through the lens of idolatry in Romans and 1 Corinthians. In Romans 1:21-25, Paul explains how rejecting God leads to idolatry: “Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” This passage relates to the heart of addiction, where an individual places their hope, identity, and sense of fulfillment in something other than God, whether that is a chemical, behavior, or relationship.
Paul’s instruction in Romans 6 in regard to being, “slaves to sin”, is a perfect description of the experience of addiction. Sin enslaves, much like addiction does, rendering the person powerless, without external intervention. Paul contrasts the slavery of addiction with the freedom offered through the Lord Jesus Christ, who alone can break the chains of sin and addiction. Sinners and addicts alike are not free to choose God or righteousness without His regenerating grace.
Paul makes the marked statement in 1 Corinthians 6:12, “All things are lawful for me, but not all things are helpful. ‘All things are lawful for me,’ but I will not be dominated by anything.” This assertion directly addresses the issue of addiction, warning against the danger of becoming dominated by anything. Considering this passage, addiction is seen as not merely a physical or psychological condition but also a spiritual issue, a form of idolatry in which something other than God dominates and defines a person. Paul implores people to seek their ultimate fulfillment in Christ, who is the true and better object of worship and the only one who can satisfy the soul’s inmost longings.
Paul’s writings highlight the spiritual nature of addiction as a form of idolatry. Addiction reflects the broader human sincondition, the inherent tendency to worship created things above the Creator. The very real and theological solution to addiction is not just behavior change but a reorientation of the heart toward God, made possible by the transforming power of the Holy Spirit.
Applying biblical texts such as the parable of the two lost sons and Paul’s teaching on idolatry can and should profoundly shape how the Church approaches addiction recovery. Addiction has both physical and spiritual aspects that require divine intervention through the means of grace, preaching, sacraments, and prayer. When we outsource addiction care to secular institutions without considering the Church’s role in coming alongside people who struggle with addiction, we do a disservice to that person and the person of Christ. Recovery is not just a medical condition that must be dealt with within the medical community but is part of the broader narrative of redemption, where Christ is the ultimate source of freedom from the bondage of addiction.
Paul’s teaching that believers are no longer slaves to sin but have been set free in Christ gives those struggling with addiction a foundational principle and hope for recovery. Paul writes in Romans 6:17-18, “But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness.” This theological truth is invaluable for those who feel trapped by addiction. The gospel proclaims that in Christ, there is both forgiveness for past sins and power to overcome present struggles. One scientific study found that higher levels of shame were associated with slower decreases in drug use over time. The transformative power of the gospel frees substance users from crippling guilt and shame and empowers them by the power of the Holy Spirit to step into the freedom of recovery.
These passages represent a small part of the robust biblical-theological framework that should shape pastoral care and counseling for those struggling with addiction, with a strong emphasis on addressing the underlying idolatry, spiritual bondage, and the power and grace offered in the gospel. Pastoral counseling should lead the individual to find their identity and satisfaction in Christ rather than in substances.
The Church’s Role in Addiction Recovery
Church culture also plays an important role in addiction recovery. Unlike the older brother in Jesus’ parable, Churches are called to embody communities of grace rather than judgment. The Church as a means of grace utilizes preaching, discipleship, and communal worship as vital components of the recovery process as well. The Church should be a place where people struggling with addiction experience love, forgiveness, and restoration. These goals can only be fulfilled if the Church is faithful in infusing the gospel in all it does. The gospel protects individuals from becoming self-righteous or self-loathing, because our sin necessitates a savior, yet our value in God’s eyes allows for a savior. Timothy Keller points out, “The weekly worship service can be very effective in evangelism of non-Christians and in edification of Christians if it does not aim at either alone but is gospel-centered and in the vernacular. The pulpit, however, is an important way that Christ leads his church on his mission through his word preached. As Eric Watkins elegantly writes, “The pulpit leads the world. But how? Like a ship upon the sea, waves of doubt and darkness constantly beat against it, and the way forward is not always easily discerned. The temptation to turn and be driven by various winds of doctrine is ever-present. Yet Scripture calls those who preach to bear straight into the heart of the storm, mastering it, and trusting that from the pulpit, God will lead his people to the safe harbor which he alone can secure.”
The biblical-theological call for communal worship is an important aspect of recovery. It not only provides people with a sense of belonging, purpose, and support, but it also provides a community of encouragement and accountability. Communal, in-person worship is more than merely participating in a shared religious experience or practice. Communal worship is beneficial for emotional health and spiritual well-being. Someone who struggles with addiction also greatly benefits from being a part of a community that regularly comes together because it provides a sense of stability and routine, which is comforting in times of uncertainty.
In the context of pastoral care, biblical theology has much to offer in terms of integrating theological principles with effective counseling practices. Counseling techniques grounded in biblical theology, developing addiction recovery ministries, fostering discipleship and accountability, and collaborating with professional counselors and medical professionals are a few areas that pastors can focus on to enhance their ministry effectiveness and support their church in holistic ways.
The pastoral office encompasses more than just preaching and leading. It also includes providing care, guidance, and support to people facing a wide range of challenging life circumstances, including addiction. Biblical theology significantly informs pastoral practice. When pastors can integrate their biblical-theological perspective into their counseling techniques, it can greatly benefit someone in the crisis of addiction.
One way to help someone who is struggling with addiction, in a counseling session, is to incorporate Scripture. When a person can interpret their addiction and related struggles through theological thinking and faith, their chances of recovery vastly improve. When pastors affirm that Scripture can be relied upon in all areas of life, counselees begin to interpret their challenges in light of biblical truth and God’s promises, which offer both guidance and comfort. One example, out of many, can be found in Psalm 51. David, in Psalm 51, offers a heartfelt plea for mercy. He acknowledges his sin and his need for divine forgiveness. David writes in verses one through nine,
“Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.Wash away all my iniquity
and cleanse me from my sin.
For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
Let me hear joy and gladness;
let the bones you have crushed rejoice.
Hide your face from my sins
and blot out all my iniquity.”
These nine verses are packed with theological truth. The text highlights our sinful nature, our need for forgiveness, our value in God’s eyes, and our core similarities with the biblical writer. This text also allows the counselee to notice the similarities between him or herself and David, which shows how scripture is relevant and that every person within scripture is also in need of a savior.
Considerable contemporary advice and counseling are self-focused. The client is often taught how they can manage their addiction on their own with techniques and behavior modification. Biblical theology, on the other hand, empowers the person struggling with addiction to rely on God, the one who can handle this daunting task. Psalm 30 is a wonderful example of a powerful biblical mindset of how someone who is struggling with addiction can adopt to not only maintain sobriety but to glorify God in their recovery. David writes, “I will exalt you, Lord, for you lifted me out of the depths and did not let my enemies gloat over me. Lord my God, I called to you for help, and you healed me. You, Lord, brought me up from the realm of the dead; you spared me from going down to the pit. Sing the praises of the Lord, you his faithful people; praise his holy name.” These verses have been adopted into many recovering addicts’ identities. Many praise God for pulling them out of the depths of addiction and rely on Him for their continued recovery.
Integrating biblical theology involves incorporating overarching biblical themes and integrating specific Scripture that relates to the persons’ situation while encouraging reflection and discussion around these Scriptures. This practice often leads to deep insights and a greater sense of peace as the counselee begins to see their life in the context of the broader scriptural narrative. Biblical theological integration in counseling offers a necessary spiritual dimension to an issue that is often treated in exclusively physiological or physical ways. It also reinforces the truth that we can rely on God, who is compassionate, redemptive, and intimately involved in the healing process.
Another important way pastors can use biblical theology within the context of counseling those struggling with addiction is by emphasizing covenantal relationships. Covenantal relationships within the Church are deep and binding commitments that are built on mutual promises, which reflect a shared commitment to God and one another. Practically, this means that church members are ready to actively support each other in their faith, providing encouragement, guidance, accountability, and even meeting physical needs. This support network is crucial for someone coming out of addiction. It also takes the pressure off the pastor, who may sometimes feel responsible for everyone in the church’s needs. Small groups such as bible studies, and care and support groups like prayer groups and meal trains are practical examples of how this would work.
The Church is the Body of Christ. Each member of Christ’s Body has a unique and essential role to play. The more interconnectedness within members, the more people can learn from one another and grow spiritually as each member relies on God. It is through covenantal relationships that the Church becomes a living expression of faith, where love for God and neighbor is demonstrated. These covenantal relationships also foster a sense of belonging and purpose, which is irreplaceable for someone who likely needs new and different, life-giving, relationships in their life.
Integrating prayer into pastoral counseling sessions with those struggling with addiction is indispensable. Unlike secular counseling, biblical counseling invites the great Physician into the healing process. The immense pressure that secular counselors and counselees often face when dealing with addiction issues is lifted in biblical counseling because of the recognition that power comes from God. Pastoral counselors have an opportunity to pray for the counselee, teach the counselee about the importance of prayer, and model for the counselee how to pray.
Prayer is a crucial aspect of sobriety and power in the life of an addict. It allows people to express their concerns to God, which can be taught by the pastoral counselor through modeling, and through walking through the Scriptures, especially the Psalms. The power of a direct line of communication between someone struggling with addiction and God, cannot be overstated and should be a main way in which the pastoral counselor can empower the counselee on their road to recovery. Within the context of counseling sessions, encouraging prayer helps the individual gain clarity and peace, as they are supported by not just an impersonal higher power, but God Himself.
Along with modeling prayer, teaching about prayer from Scripture, and praying for the counselee, the pastoral counselor is encouraged to incorporate meditation on Scripture into their counseling sessions. Reflexive and focused contemplation on biblical texts not only provides the counselee with a deeper understating of the Scriptures but also provides the counselee with a deeper sense of purpose and direction.
Conclusion
Addiction is a multidimensional issue that is more than just physiological or psychological dependency. It is more than just a disease or an allergy. Addiction is deeply rooted in spiritual and theological matters that reflect our human tendency towards idolatry and disordered desires. Biblical theology provides a comprehensive framework for not only understanding addiction but for addressing it as well. Viewing addiction through the lens of biblical theology allows us to recognize that it is a form of misplaced worship, where people seek happiness and fulfillment in created things rather than the Creator.
The Church plays a vital role in addressing addiction. It offers biblical guidance, including pastoral care, and a biblical community, where people struggling with addiction can experience support from others and transformative renewal through the power of the gospel. The doctrines of grace, redemption, and sanctification give hope and provide practical pathways for recovery which emphasize divine intervention and the ongoing work of the Holy Spirit.
Ultimately, a life of sobriety is found in spiritual renewal and restoration. It includes reclaiming an identity based on being an image-bearer of God and experiencing the freedom that comes through Jesus’ redemptive work. As Eric Watkins writes, “The Triune God has entered history and fulfilled the drama of redemption in its principal actor – Jesus. All of history is thus moving towards the climactic scene for which it was created.” Integrating biblical theological wisdom with compassionate care can offer those struggling with addiction profound hope rooted in the gospel, which leads to lasting transformation, freedom, and fulfillment.
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