Alcoholism as a Disease in Christian Perspective

Understanding Alcoholism as a Disease in Christian Perspective

The concept of alcoholism as a disease is viewed through various lenses within Christian traditions. The biblical text provides the foundation for understanding this issue, with references to drunkenness and its consequences scattered throughout the scriptures. For instance, the apostle Paul advises Timothy to "use a little wine for your stomach's sake and your frequent infirmities" ^[1], indicating that moderate consumption of alcohol was not entirely prohibited.

The biblical perspective on sickness and disease is complex, often linking physical ailments to sin or divine judgment. Torrey's Topical Textbook notes that sickness is sometimes a result of intemperance, citing Hosea 7:5 as an example ^[2]. Similarly, it is observed that God sometimes permits Satan to inflict sickness, as seen in the cases of Job and King Saul ^{[2, 3]}. This connection between sin and sickness is a recurring theme, with some interpretations suggesting that certain diseases are a direct consequence of sinful behavior.

In the context of alcoholism, the biblical text strongly condemns drunkenness. Easton's Bible Dictionary highlights the frequency and severity of biblical warnings against excessive drinking, referencing passages such as Romans 13:13 and Ephesians 5:18 ^[4]. The Nonconformist/Puritan tradition, represented by Matthew Henry, views sin as a malignant disease that afflicts humanity, with drunkenness being a manifestation of this deeper spiritual issue ^[5].

The Protestant academic perspective, as seen in the Tyndale House commentary on Matthew 8:17, understands Jesus' healing ministry as a demonstration of his messianic identity and a fulfillment of scripture. This commentary suggests that Jesus' taking of humanity's sicknesses and diseases is linked to his bearing of sins on the cross ^[6]. John Gill, representing the Baptist/Reformed tradition, interprets Philippians 2:26 as indicating that even righteous individuals like Epaphroditus can fall ill, highlighting the ongoing presence of physical suffering in the lives of believers ^[7].

The Eastern Orthodox tradition, as represented by John Chrysostom, distinguishes between the moderate use of wine for health and the excess that leads to drunkenness. Chrysostom argues that drunkenness arises not from wine itself but from intemperance, emphasizing the importance of moderation ^[10].

In Christian perspective, alcoholism is thus viewed as a complex issue, intertwining physical, spiritual, and moral dimensions. While the biblical text does not directly label alcoholism as a disease, it acknowledges the reality of excessive drinking and its consequences. Different Christian traditions offer varying interpretations of the relationship between sin, sickness, and drunkenness, but most agree on the need for moderation and the importance of addressing the root causes of excessive behavior.

The understanding of alcoholism as a disease is not explicitly articulated in the earliest Christian traditions. However, the recognition of its complex nature and the need for a holistic approach to healing is implicit in many Christian interpretations. As John Gill notes, Christ is seen as a physician who heals not only physical ailments but also the spiritual diseases of sin ^{[8, 9]}.

The biblical and traditional perspectives on alcoholism underscore the importance of compassion, moderation, and spiritual healing. They encourage a nuanced understanding of the issue, one that acknowledges both the personal responsibility of the individual and the complex interplay of factors contributing to alcoholism.

Sources

1 Timothy “Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities. -- 1 Timothy 5:23”
Torrey's Topical Textbook “Torrey's Topical Textbook: Diseases — Often sent as punishment -- De 28:21; Joh 5:14. Often brought from other countries -- De 7:15. Often through Satan -- 1Sa 16:14-16; Job 2:7. Regarded as visitations -- Job 2:7-10; Ps 38:2,7. Intemperance a cause of -- Ho 7:5. Sins of youth a cause of -- Job 20:11. Over-excitement a cause of -- Da 8:27. Were many and divers -- Mt 4:24. Mentioned in scripture Ague. -- Le 26:16. Abscess. -- 2Ki 20:7. Atrophy. -- Job 16:8; 19:20. Blindness. -- Job 29:15; Mt 9:27. Boils and blains. -- Ex 9:10. Consumption. -- Le 26:16; De 28:22. Demoniacal possession. -- Mt 15:”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sickness — Sent by God -- De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23. The devil sometimes permitted to inflict -- Job 2:6,7; Lu 9:39; 13:16. Often brought on by intemperance -- Ho 7:5. Often sent as a punishment of sin -- Le 26:14-16; 2Ch 21:12-15; 1Co 11:30. One of God's four sore judgments on a guilty land -- Eze 14:19-21. God Promises to heal. -- Ex 23:25; 2Ki 20:5. Heals. -- De 32:39; Ps 103:3; Isa 38:5,9. Exhibits his mercy in healing. -- Php 2:27. Exhibits his power in healing. -- Lu 5:17. Exhibits his love in healing. -- Isa 38:17. Often manifests saving grace to”
Easton's Bible Dictionary “Easton's Bible Dictionary: Drunk — The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites. The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God's wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To "add drunkenness to thirst" (Deut. 29:19, A.V.) is a proverbial expression, rendered in the Revised Version "to destroy the moist with th”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 14:1: If we apply our hearts as Solomon did (Ecc 7:25) to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic. 1. See how malignant it is (Psa 14:1) in two things: - (1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin. The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there ne”
Matthew (Protestant academic) “Tyndale House on Matthew 8:17: 8:17 He took our sicknesses and removed our diseases: When he took the sins of humanity, the Messiah also took our sickness. Sickness exists because sin is in the world, and one of the effects of Jesus’ taking our sin on the cross is physical healing (1 Pet 2:24). Jesus’ healings and exorcisms demonstrated, in fulfillment of Scripture, that he is the Messiah (see Matt 11:2-6; 12:28; 1 Cor 11:29-30; Jas 5:13-16).”
Philippians (Baptist/Reformed) “John Gill on Philippians 2:26: For indeed he was sick nigh unto death,.... It was not a mere rumour, or a false alarm, but was real matter of fact; and it was not a light disorder, a slight indisposition, but a very dangerous illness; though the sickness was not unto death, yet near it. Good men, such as Christ loves, as he did Lazarus, are sometimes sick; though their spiritual diseases are healed, and their sins forgiven, so that the inhabitants of Zion have no more reason to say that they are sick, since Christ has took their infirmities, and bore their sickness, yet they are not exempt fro”
Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 33:6: Behold, I will bring it health and cure, and I will cure them,.... That is, the church of God, the members of it, typified by Jerusalem; and it is to be understood of the healing of their spiritual maladies, the diseases of sin, through the blood of the Messiah, who should arise with healing in his wings; that is, with remission of sin, which is often meant by healing in Scripture: Christ is the physician; his blood the balm in Gilead, which being applied to those that are diseased with sin, to sin sick souls, it makes an effectual cure of them; so that they shall n”
Psalms (Baptist/Reformed) “John Gill on Psalms 147:3: He healeth the broken in heart,.... Christ is a physician; many are the diseases of his people; he heals them all by his blood, stripes, wounds; and among the rest their broken hearts, which none can cure but himself; hearts broken by the word, as a hammer, accompanied with a divine power; which have a true sense of sin, and godly sorrow for it; are truly contrite, such as the Lord has a respect unto, dwells with, and accepts of; and these he heals, and only he, by pouring in oil and wine, as the good Samaritan; or by applying pardoning grace and mercy to them, strea”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: wine unto the bitter in soul.” ( Prov. xxxi. 6 .) And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. “Wine maketh glad the heart of man” ( Ps. civ. 15 .), says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But”

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