Clearing the Smoke

Christ-Centered Counsel for Marijuana Addiction

Dan is a 29-year old Electrical Engineer at a large utility company and is well regarded among his peers. He works in a high-pressure environment to keep important electrical equipment running, which supplies thousands of customers with power.

Dan takes pride in his work and lives to get the lights back on. Never wanting to let the team down, he’s first to arrive and last to leave when the boss calls.

Dan and his unsaved peers work a lot and are paid well. They own large houses and, until recently, spent time at a private lake on their expensive boats each Saturday.

When recreational cannabis sales and possession were legalized earlier in the year, Dan’s friends started to swap cannabis edibles after long days on the lake.

One day after a particularly stressful week at work, peer pressure got the better of Dan and he tried one. The relaxed feeling he experienced was notable, even enjoyable. The edible seemed to take the stress of work away.

He also felt less anxious about the upcoming birth of his second child. Their first child never seemed to sleep and Dan was dreading another year with little rest, which he feared would contribute to his strained marriage with Sarah.

Dan received biblical counseling from their Pastor in the past, and it helped. However, when life got busy, Dan’s connection to the church dried up. After he graduated with his engineering degree and found a job he loves, his prior zeal to follow Christ was increasingly replaced with an inordinate commitment to the things of this world.

When Dan’s second child was born and work got busy again, he became even more tired and stressed. So, turning to edibles seemed like a wise choice: they took the edge off his stress and helped him get through the tough days. Before long, Dan was packing edibles for lunch because of the enduring mid-day relief they brought.

Thinking the occasional Saturday night joint might help with the stress and anxiety of a busy work schedule, the pressures of sleep-deprived parenting, and the sorrowful memory of days gone by with his friends on his boat, Dan started smoking marijuana in addition to taking edibles. It wasn’t long before he would disappear for a joint every night.

His work began to suffer as excessive sleep and reduced concentration became an issue. His reduced motivation to help at home placed greater burden on Sarah as baby #2’s sleep habits mimicked those of baby #1.

Yet, Dan remained committed to his marijuana habit, putting his own comfort and ease before his wife, family, and job responsibilities.

Sara was desperate for help, so she reached out to their Pastor for counseling.

A Note About Terminology and Counseling Perspective

The unfortunate, unscientific prevalence of the disease model for addiction, misleads many to believe the addicted person is ill.¹ When understood this way the addicted person’s suffering might be acknowledged, but personal responsibility is removed.

This deviates from Scripture and extinguishes the hope of transformation available to him through the gospel of Jesus Christ, who came into the world to save and sanctify sinners (Lk 5:32; 1 Tim 1:15; Tit 2:11–14).

Therefore, the word “addiction” in this article refers to the “persistent habitual use of a substance known by the user to be harmful.”²

This God-glorifying approach to counseling addictions maintains a biblical-theological perspective and the use of biblical terminology to describe the problem, with the goal of bringing God’s solution to bear with compassionate clarity.

Ed Welch comments on the benefits of the biblical approach:

Through this lens, all Scripture comes alive for the addict. No longer are there just a few proof texts about drunkenness. Instead, since all Scripture addresses our fundamental disorder of worship, all Scripture is rich with application for the addict.³

Scripture describes addictive behavior in terms of adultery and foolishness but roots it in the fundamental reality of the heart, labeling it as idolatry, or disordered worship.⁴

God’s Word “permits us to broaden the definition of idolatry so that it includes anything on which we set our affections and indulge as an excessive and sinful attachment.”⁵ The willful intentionality of an addict proves the addicted person has control over these actions.⁶

Mark Shaw adds, “Addiction is a worship disorder in which one is serving the god of self.”⁷ The addicted person chooses to pursue something habitually because he likes the way it makes him feel.⁸ Enslavement results and this habitual behavior becomes a life-dominating sin centered on self-worship.⁹

According to Jesus, this disordered worship and the underlying idolatrous desires come from within, from the spiritual heart (Mark 7:21–23; Luke 6:43–45), what Paul Tripp describes as the causal core of personhood, “the seat of your thoughts, emotions, desires, and motivations. It is the worship center of self.”¹⁰

Therefore, as you consider the details of Dan’s story, watch for ways in which marijuana appeals to his “worship center,” or heart.

Marijuana and the Desires of Dan’s Heart

Understanding that “each person is tempted when he is lured and enticed by his own desire” (Jms 1:14), we must consider what motivates Dan to use marijuana and grasp how marijuana appeals to the temptations of his heart.

The three fleshly desires epitomizing the world system—the lust of the flesh, the desires of the eyes, and the pride of life (1 Jn 2:16)—will be considered as we aim for the heart of Dan’s worship disorder.¹¹

The Lust of the Flesh

The lust of the flesh “has to do not only with sexual sin, but (more broadly) with determining life’s goals, and making decisions, on the basis of comfort and ease.”¹²

Much of Dan’s marijuana use relates to this particular temptation. What initially began as a seemingly harmless trial of a cannabis-laden edible gave way to Dan’s consuming edibles at lunch because of the temporal emotional stress relief they brought in the midst of his tiredness, busyness, and stress.

The psychoactive properties of the THC within the edibles induced a calming effect in Dan which “took the edge off” his anxieties throughout the day. Dan’s eventual desire to experience the more regular and immediate sense of relaxation from smoking marijuana led to the formation of his daily marijuana smoking habit.

He now trusts marijuana for deliverance from his troubles, though the troubles remain, even deepen, when the THC wears off. Dan has become psychologically dependent on marijuana because of the way in which it seems to deliver him, even if only temporarily.¹³ He has become enslaved to marijuana as he continues to seek the promise of rest it holds out to him.

In Dan’s self-serving attempts to fashion the pleasure-seeking idol of self he has turned to the “tool” of marijuana to bring the pleasure of stressless living, all the while doing nothing to change his lifestyle that arguably led to the problems with stress in the first place.¹⁴

In Dan’s mind, marijuana has replaced the true and living God as his deliverer from trouble (cf. Ps 18:1–3, 30; Is 44:17). Such is the folly of idolatry. Just like Israel, Dan has forsaken God and turned instead to an idolatrous, and therefore powerless-to-ultimately-deliver, object of trust (Jer 2:13).¹⁵

In the spirit of Proverbs 23:35 Dan has come to believe “he must have another joint” when faced with trouble.

While we do need to acknowledge the possibility of physical addiction to substances, Dan’s experience clearly demonstrates the spiritual nature of the issue.¹⁶

The Lust of the Eyes

The lust of the eyes goes “hand-in-hand with pleasure.”¹⁷ It refers to living by sight rather than faith. Dan pursued marijuana because of the perceived temporal pleasure it might bring, rather than being fully devoted to loving God and following His command to avoid drunkenness (cf. Eph 5:18).

Dan saw the apparent stress-free prosperity of his successful coworkers that came from their use of drug-laced snacks. Believing the cannabis edibles contributed to the calm his coworkers had in the midst of the same high-pressure busyness of life, Dan was tempted to partake of that first edible to enjoy the same relaxed pleasure they had.

Seeing the calming effects of cannabis on his coworkers and desiring the promise of temporal pleasure for himself, he took and he ate (cf. Gen 3:6).

The Pride of Life

The pride of life is also known as “the arrogance of material possessions” (LEB), “the boastful pride of life” (NASB), and “the pride in one’s possessions” (CSB). This temptation relates to the “pride of what one is and what one has in order to elicit praise and honor from others.”¹⁸

Where the two previous temptations were for pleasure and possessions, this third category refers to position.¹⁹

Dan struggles with the fear of man: he loves to be called upon and never wants to let his team down. This might drive his high performance, but also likely contributes to his stress-inducing, overly-busy schedule.

Also, his desire to spend a lot of money on material possessions may be rooted in trying to maintain the acceptance of his peers. Dan’s apparent struggle with the pride of life (pride of possessions), his “keeping up with the Joneses,” has him eliciting praise and honor, not only from his boss, but also from his unsaved coworkers as he enjoys their edibles.

Cannabis promised Dan not only rest from stress but acceptance among his peers.

A Repentance Plan for Dan’s Spiritual Growth

According to 1 John 2:15–17, Dan’s love for and enslavement to marijuana is of the world and not from God.

Dan must realize this to experience the grace of Christ in the process of sanctification. “Spiritual growth is essential to the Christian delivered from the clutches of alcohol or drug addiction, just as it is to every believer regardless of the choice or degree of sin.”²⁰ Dan’s great need is to grow in his fellowship with and obedience to God through Jesus Christ.

To that end, the following Repentance Plan addresses practical put-offs and put-ons in accordance with the biblical model for change, by which the believer is transformed to become more like the Lord Jesus Christ to glorify God by doing his will in all of life (Rom 12:1–2; 1 Cor 10:31; Eph 4:20–24; Col 3:17).

The counselor should proceed humbly and graciously, seeking to restore Dan while bearing his burdens (Gal 6:1–2), patiently striving to build Dan up in his faith by speaking the truth in love (Eph 4:12–16; 4:29). As Jesus addressed the devil’s temptations by the Word of God (Matt 4:1–11; Lk 4:1–13), so must Dan.

The counselor must equip Dan for such spiritual warfare through the study and application of God’s Word.

Making No Provision for the Flesh

From the outset, the counselor must address Dan’s habitual, unwise choice to pursue drunkenness through marijuana (cf. Prov 3:5–7; 14:12). This must be replaced with behavior that reflects the fruit of the Spirit (Gal 5:16–24).

With considerable urgency, Dan needs to be counseled toward “radical amputation” to separate him from the marijuana to which he has become voluntarily enslaved.²¹

Everything possible—limiting the money available to him, changing his drive home/routines, etc.—should be done to separate Dan from the drug’s influence and address his heart issues through counseling and discipleship (Rom 13:14).

Counseling in Community

He must also remember sanctification is a community project; it takes place in and through the local church. Therefore, Dan’s Pastor may counsel him, but he should also assign a committed, mature man from his congregation to disciple Dan and hold him accountable.

Regular meetings between Dan and this trusted Christian friend will be necessary as he wrestles with the temptation to turn back to marijuana instead of trusting the Lord when he feels overwhelmed.²²

Dan’s friend and mentor must be prepared to be available at all times of the day to help and encourage, being ready to admonish him lovingly if required (1 Thess 5:14).²³

Patience will also be required on the part of Dan’s loved ones as he adjusts to life without marijuana.

Additionally, his believing friends should encourage him to persevere in light of God’s love, purposeful discipline, and the hope that is his in Christ (Rom 5:8–10; Heb 12:3–11; Rom 8:18–39).

Identity in Christ, not Addiction

It is also crucial to remind Dan of his identity in Christ and adoption into the family of God (even despite his sinful choices!). This will serve to motivate him by grace to pursue obedience to the Lord.

He need not be hopelessly labelled as an addict as the world might suggest, but regarded as a transforming Christian.

Passages such as Romans 6:1–14, 1 Corinthians 6:9–11, 2 Corinthians 5:9, 15, Ephesians 1:2–14, and 1 John 3:1–3 will be foundational for Dan as he strives to remember and live out his Christian identity.

Dependence on God, not Marijuana

Moreover, Dan’s reliance on marijuana to deliver him from challenges of marriage, parenting, and work needs to be replaced with a growing dependence on God, so that he experiences contentment rooted in God’s sufficiency when enduring trials (cf. 2 Cor 1:9; 12:9).²⁴

Maturity here will result in Dan replacing his perishing mentality with one of humble, thankful submission to God’s will in every circumstance.²⁵

Treasure in Heaven, not on Earth

Dan’s story also reveals his love for material things.

Therefore, he needs to be warned about the cares and riches and pleasures of life (Lk 8:14), and lovingly exhorted to walk with the Lord by faith, who promises pleasure forevermore at His right hand (Ps 16:11).

Warning passages like Hebrews 3:7–4:13 could prove helpful to teach Dan, who is looking for rest in all the wrong places while becoming hardened by the deceitfulness of sin.

Since he risks perishing eternally if he continues his worldly pursuits, careful exploration of Dan’s salvation testimony may be required where prolonged resistance to change is evident.

Ultimately, Dan needs to be discipled away from his focus on self and toward serving God and others in the context of the local church.²⁶

Fear of God, not Man

We’ve also noted Dan’s struggle with the fear of man.

Drug-laced snacks offered him not only rest from stress but also acceptance with his friends. And, his motivation for working so much was largely to “keep up with the Joneses.”

Therefore, Dan’s counselor should help him see that his view of God needs to become bigger, which will reduce unnecessary stress and enlarge his ability to endure peer pressure.

Beyond Overcoming Addiction

Once established in the important routine of weekly church attendance and involvement in a small group study with other believers, Dan will begin to see that he is not the only sinner in the church.

As his pastor and mentor work to get him involved in the life of the church, Dan will come to know that men like him can grow in obedience to the Lord as devoted husbands and godly fathers.

Dan’s mentor should provide concrete biblical instruction beyond overcoming addiction, which is merely a symptom of the idolatry that has impacted every area of his life.

Dan must learn what it looks like to lead his wife and children, and steward his time, talents, and treasures to please the Lord, so that he glorifies God in all things.

Conclusion

In summary, Dan’s addiction to marijuana must be unapologetically described using biblical terminology. While caring for him with compassion, his counselor needs to be clear: he does not have a disease; he is responsible for the sinful choices he has made.

At the same time, the joy of forgiveness and hope for lasting change through Christ should be graciously and consistently held out to Dan as he learns to put off his self-centered love for the things of the world, and put on correctly-ordered worship of God and love for others.

1. Marshall and Mary Asher, The Christian’s Guide to Psychological Terms, 2^nd ed. (Bemidji, MN: Focus Publishing, 2020), 4. For more on the unfortunate prevalence of the disease model in describing addiction, see William L. Playfair, M.D. and George Bryson, The Useful Lie (Stanley, NC: Timeless Texts, 2003). ↩︎
2. See Mark E. Shaw, The Heart of Addiction: A Biblical Perspective (Bemidji, MN: Focus Publishing, 2008), 43–44. Kindle Edition (emphasis mine). The secular definition of addiction uses the term “compulsive” rather than “habitual,” giving the idea that addictive behavior is irresistible. The addict can, according to the secular definition, shift blame to suggest he is not morally culpable for his addictive behavior. Such a view contradicts Scripture, which teaches that a person is responsible before God for what he chooses, sinful or not. See Shaw, The Heart of Addiction, 39–44. ↩︎
3. See Edward T. Welch, Addictions: A Banquet in the Grave (Greensboro, NC: New Growth Press, 2011), 2. Kindle Edition. ↩︎
4. Welch additionally notes that addiction is voluntary slavery, but also insightfully describes addiction as disease-like (not a disease, but disease-like) in the sense that “sin has many things in common with a disease. For example, it affects our entire being, it is painful, it leads to death, and it is absolutely tragic. Yet there are also ways in which sin is not like a disease. It is something we do rather than catch, we confess it rather than treat it, the disease is in our hearts rather than our bodies, and only the forgiveness and cleansing found in the blood of the Great Physician is sufficient to bring thorough healing.” Ibid, 61–62. ↩︎
5. Ibid, 49. ↩︎
6. Granted, the addicted person appears to lose control when the substance or activity to which they are “addicted” comes to master him. However, even secular writers on addiction affirm the ability of addicted people to choose to stop indulging in substances to which they were previously addicted. See Lance Dodes and Zachary Dodes, The Sober Truth: Debunking the Bad Science Behind Twelve-Step Programs and the Rehab Industry (Boston, MA: Beacon Press, 2014), Chapters 5–6. (Proceed with discernment! Not everything Dodes and Dodes affirm in these chapters is compatible with the biblical view on addiction counseling.) ↩︎
7. See Dr. Mark E. Shaw, CO540—Biblical Philosophy of Addiction Class Notes, “The Philosophy of Addictions,” notes provided May 27, 2022, Section III (Tools of Idolatry: Isaiah 44:9–22). Emphasis mine. ↩︎
8. Ibid. ↩︎
9. Note also Ed Welch’s helpful definition: “Addiction is bondage to the rule of a substance, activity, or state of mind, which then becomes the center of life, defending itself from the truth so that even bad consequences don’t bring repentance, and leading to further estrangement from God. To locate it on the theological map, look under sin.” Welch, Addictions, 35. ↩︎
10. Paul David Tripp, New Morning Mercies: A Daily Gospel Devotional (Wheaton, IL: Crossway, 2014), 173. ↩︎
11. I am indebted to Dr. Mark Shaw for his insights into the usefulness of 1 John 2:15–17 for evaluating heart desires from a robust, biblical perspective. ↩︎
12. Jay E. Adams, The Gospel of John, The Letters of John and Jesus, The Christian Counselor’s Commentary (Cordova, TN: Institute for Nouthetic Studies, 20), 220. Emphasis mine. ↩︎
13. By ‘psychologically’ I mean to distinguish Dan’s physical and immaterial issues. The focus here is on the spiritual, heart-related aspect of his addiction to marijuana, letting Scripture form our understanding about why Dan is pursuing it as he is. ↩︎
14. This draws on Dr. Mark Shaw’s helpful explanation of an addicted person’s choice to pursue substances as a means to fashion the idol of self. See Dr. Mark E. Shaw, Biblical Philosophy of Addiction Class Notes, “The Philosophy of Addictions,” notes provided May 27, 2022, Section III (Tools of Idolatry: Isaiah 44:9–22). ↩︎
15. “First, Israel had abandoned the Lord, the source of spiritual salvation and sustenance (cf. 17:8; Ps 36:9; Jn 4:14). Second, Israel turned to idolatrous objects of trust; Jeremiah compared these with underground water storage devices for rainwater, which were broken and let water seep out, thus proving useless.” John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Jeremiah 2:13. ↩︎
16. he caring biblical counselor should seek the advice of a medical professional where it has become necessary for an addicted person to withdraw from the physical influence of their substance of choice. It should be acknowledged that sudden withdrawal from some substances (like alcohol) can be deadly for the addicted person. ↩︎
17. Adams, The Gospel of John, The Letters of John and Jesus, 220. ↩︎
18. Ibid. ↩︎
19. Ibid. ↩︎
20. Playfair, The Useful Lie, 157. ↩︎
21. Jay E. Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 265. Adams says, “A vital part of sanctification is putting off old ways. Speaking figuratively (there is no call to actually maim the body), Jesus calls on us to incapacitate ourselves so that we find it extremely difficult to sin again as we did in the past.” ↩︎
22.  See Mark E. Shaw, Relapse: Biblical Prevention Strategies (Bemidji, MN: Focus Publishing, 2011), Chapter 2.
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23. For the first month or so of their relationship, Dan’s counselor could use a daily devotional resource to maintain regular, gospel-centered focus on biblical principles related to Dan’s sinful habit. ↩︎
24. Dan’s counselor might consider applying Psalm 18 with this end in mind. Philippians 4:4–13 could be another helpful passage to unpack as it addresses the believer’s duty to rejoice in the midst of suffering and the command against being anxious. ↩︎
25. This “stinking thinking” is fueled by prideful self-focus. The addicted person “believes the lie that he is ‘perishing.’” He tells himself grave and serious lies and may “demonstrate the suicidal and despairing thoughts [he] believes in his heart. In reality, he is perishing—mentally and spiritually.” See Shaw, The Heart of Addiction, 117. ↩︎
26. Assuming Dan has been born again, leading him through a study of 1 John would be beneficial: it would encourage him by reminding him of the assurance he has of God’s forgiveness in Christ (1 John 1:5–2:2) and exhort him toward holy living (2:4–6, 15–17; 3:1–3; 4:7–12; 5:21). ↩︎