A Biblical Evaluation of Depression and Despair
A Biblical Definition of Depression
To be depressed is to be in a state of emotional and spiritual turmoil, and based on the Scriptural evidence, there are multiple reasons as to how this comes about. Individuals in Scripture who experience depression are often in situations of unmet desire, feelings of rejection, shame and guilt, and one or more of those causing them to spiral to a point of despair. Notice that not only did Cain become angry, his face fell (Gen. 4:3-5). The reason for this is because he felt rejected by God, who accepted Abels offering but not his. This more likely led to his anger, but in it being his own fault, that anger turned inward to shame and guilt, which caused his face to be fallen. Gods’ response to Cain is also important to note. He explains that it was because Cain did not “do well” and that sin crouches at the door, that sinful desire is contrary to what is best for Cain, and that he ought to rule over it (Gen. 4:6-7). Cains unmet desire that is contrary to what is good becomes a personification for sin. His fallen face then represents a place of being, the door to which has sin crouching at it. It is founded upon sinfulness and yet more sinfulness can be let in. So, the individual is both the perpetrator and the victim simultaneously. And ultimately it is an issue of sinful response to unmet desires (which also could be sinful), feelings of rejection, shame, and guilt that spiral.
It is clear from this text alone that depression affects the whole person. Emotionally there are the feelings aforementioned, mentally there is a negative thought pattern shown by the preface of Cains anger (Gen. 4:5), and spiritually because it is clarified to be a matter of sin. It is similarly acknowledged also in the final moments of the life of Judas (Matt. 27:3-10). It is not explicitly stated in the text that Judas was depressed, but the context clues are there, specifically the outward manifestation of suicide. At the start of verse three he changes his mind (Matt. 27:3), implying that he broke away from the prior sinful thought pattern, and acknowledges that thought pattern, as well as the consequential actions from it, as sinful (Matt. 27:4). That said, him being seized with remorse is not the same as him having repented. It is as though he acknowledges what he has done as wrong but, in his despair, opts for escape rather than repentance. Emotionally he is filled with a sense of guilt and shame. So once more, depression is not only a physical and emotional matter, it is a spiritual battle being waged, and the destructive power of sin is on full display both during and afterwards.
In regards to that spiritual battle, when defining depression from a biblical perspective it is important to venture into whether or not depression can coexist with faith. Not all depression comes from a place of sin or leads to a place of sin. For instance, when it comes from a sense of guilt or shame, we ought to mourn over our sinfulness often, and feel guilt over that (Matt. 5:3-4). When it comes from an unmet desire, if that desire is God honoring, even when we have faith meanwhile, He matures us through that not being met yet. If depression comes from a place of feeling rejected, this is often the paradox of the Christian life. Charles Spurgeon experienced melancholy in this way, as did the hymnwriter William Cowper (whose lyrics are on Spurgeon’s grave). What is important is that one’s depression doesn’t lead to sin, but rather causes them to run towards God all the more ardently. This was the case with David in so many of his psalms (38, 42, 43, 69, and more). Some of the most faithful people in Scripture experienced this such as Elijah (1 Kings 19:3-5), Job (3:11, 26), and Jeremiah (20:14-18).
Paul also expresses this paradox of the Christian life when he explains that he is torn between the longing to be with Christ, and the desire to live for the sake of the people around him (Phil.1:23-24). This longing for God ought to be the end of this for believers who experience it, and in the meantime, it ought to be remembered that despite shame, or guilt, or rejection, there is nothing that can separate them from the love of God (Rom. 8:38-39).
Manifestations of Depression in the Inner and Outer Man
For the inward and outward manifestations of depression, it may be more helpful to stick with the Scriptural examples of believers specifically, such as the ones mentioned, who experienced depression and what that looked like for them. For some it may lead to feeling as though God is far away or like David articulates it, that He has turned his face away from us, even when that isn’t the case (Psa. 88:14). My charismatic friends refer to it as a spiritually stale feeling, which I think is an illustrative and relatable way of conceptualizing it. Others may feel a sense of worthlessness (Job 7:16). David described himself as a worm rather than a man, scorned and despised by everyone (Psa. 22:6). For the believer this ought to remain a point of humility, and not sinfully spiral into self-loathing.
Another inward manifestation of depression observed in Scripture would be sadness to the point of despair and hopelessness. Elijah even went as far as to ask that the Lord take his life (1 Kgs. 19:4). Job talked about his days coming to an end without any hope (Job 7:6). When that melancholy grows over time and hasn’t been taken captive (2 Cor. 10:5), and cast before the Lord (Psa. 55:22), it spirals and consumes a person.
There are also many outward expressions of depression that can be observed in Scripture. Jeremiah used the metaphor of his head as a spring of water, and his eyes being a fountain of tears (Jer. 9:1). That came about in the context of him being overwhelmed by the inward feelings described prior. Outwardly, he cursed the day he was born in regret that it had ever happened because of the trouble, sorrow, and shame of his days on earth (Jer. 20:14-18). Any of the verbal statements I have brought up can be considered outward manifestations of depression. If someone isn’t talkative about what they are going through, they may express it by other outward means that may be more difficult for friends to be able to point out.
Isolation is very common with depression, where people withdraw, often hiding other outward expressions. To weep in fellowship with my congregants has been one of the greatest privileges of being a minister (Rom. 12:15). But when people isolate themselves and withdraw, and weep where no one else can see, I pray they might be consoled by the knowledge that when we are too depressed to speak our prayers or weep openly before others, the Holy Spirit helps us in our weakness and intercedes for us with groanings too deep for words (Rom. 8:26). Elijah went into the wilderness alone to sit under a tree in hopes of dying there (1 Kgs. 19:3-5). David described himself as a sort of owl in the wilderness, or sparrow alone on a housetop (Psa. 102:6-7).
When depressed, individuals in Scripture can also be observed becoming physically weak and tired. This could be due to ack of sleep, or loss of appetite, but there are several instances where this is the case. In that same psalm where he described himself as an owl or sparrow, David said he would lie awake when thinking those thoughts (Psa. 102:7). Later on, he specifically said it was because of his affliction that he grew tired, and his bones grew weak (Psa. 31:10). Prior, and again with mention of tears, he said that he would flood his bed with tears all night, and that he is weary with moaning (Psa. 6:6). Job once mentioned that when he lies down, he tosses and turns through the night waiting for the sun to rise (Job 7:4). Inward restlessness emotionally and spiritually can often translate to physical restlessness.
Lastly, inward suicidal thoughts at times lead to outward active attempts. The faithful examples of people in Scripture however, although longed for the alleviation of their suffering, and eternity with their Lord, are not recorded to have made such an attempt, even when the thoughts were present. Again, Job wished he had perished at birth (Job. 3:11), and Eliah asked the Lord to take his life away (1 Kgs 19:4), as did Jonah (Jon. 4:3). However, these were out of weariness and pain, not outright rebellion from God, and therefore such thoughts did not grow into sinfulness.
Biblical Factors that Drive Depression
Some of the biblical factors I mentioned prior were unresolved guilt or shame, unmet desires, and feelings of rejection. The biblical factors are important because they help to differentiate depression from other emotions that have similar inward and outward manifestations such as anxiety, fear, or grief. For instance, there are many people I know who experience grief and will call it depression, when really those are two different things. So, understanding the biblical factors brings clarity.
David expressed severe anguish both physically and emotionally over his sin (Psa. 38:1-8). He is overwhelmed by guilt and in a state of despair, and described it as if the Lord Himself had pierced Him with His arrows and turned from him. After his sin with Bathsheba, he once more expressed great shame and sorrow over his actions (Psa. 51:1-12). In the New Testament, Peter serves as another example of how unresolved guilt over sin can lead to depression. He isolates himself and weeps bitterly after looking at the Lord directly and remembering his sinful denial of Him (Luk. 22:61-62).
The story of King Saul sheds light on the way in which unmet desire can lead to depression, especially if that desire is contrary to the will of God. In 1 Samuel, King Saul desires power and recognition. To David, the people ascribed ten thousands, yet to Saul, thousands (1 Samuel 18:6-9). It leads Saul into jealousy, paranoia, and eventually despairing (1 Sam. 18-38). His sinful desire for power, and jealous discontentment over time turns to depression, and perhaps more that ought to be approached from the biblical counseling perspective.
I have mentioned already the example of Elijah and the way he withdrew and wished himself dead, but the context surrounding gives details to the feelings of rejection that brought him to that point. Elijah had just had a major victory over 450 prophets of Baal, demonstrating the power of God, and vindicating his prophetic mission. Afterwards, Queen Jezebel (who is a follower of Baal and has influence over King Ahab) puts a threat on Elijahs life, causing him to feel fearful, anxious, and rejected to the point of despair. To make matters worse, he already felt isolated enough, as if he was the only God-fearing person left, because all of the people of Israel seemed indifferent towards God. Elijah becomes overwhelmed and depressed, and this leads to him asking God to take his life (1 Kgs. 18-19).
There are more instances where feelings of rejection led to depression, as well as cases where multiple biblical factors can be observed simultaneously. Rachel’s story resonates with a lot of people, where she felt rejection from Jacob, and devastated by her unmet desire of bearing children. She conveys this deep emotional pain by asking the Lord for children or else she will die (Gen. 30:1). Lastly, Hagar felt rejected and used when she was mistreated by Sarai. When despairing in the wilderness God offers her hope and comfort (Gen. 16:6-13, 21:14-21).
It is important to mention that in all these cases, God meets people where they are at, and works all things for good (Rom. 8:28), and the glorification of His Namesake (Rom. 11:36). He is a shelter and refuge for the oppressed in times of trouble (Psa. 9:9). As long as one’s despair brings them to longing for God, He will not abandon them (Psa. 9:10). We know His promises can be counted on today in our present trouble because He fulfilled them before in the lives of these characters. Therefore, those who are in Christ can have an assurance in the promise of rest in the shadow of the Almighty (Psa. 91:1). The Lord is provident and holds fast to us (Psa. 139:10).
Biblical Strategies to Respond to Depression
When it comes to responding to depression, the biblical strategy is to develop a more biblical theology and grow in the grace and knowledge of our Lord by His truth (2 Pet. 3:18, Jhn 17:17). On the theological end, in the case of depression, special attention needs to be given towards anthropology and hamartiology. Beyond understanding God as imminent and provident within one’s life (Acts. 17:24-28), and the Holy Spirits role as our primary counselor and help (Jhn 14:26), there has got to be some development and maturing on the matters of the Imago Dei and total depravity.
This is what was helpful for me when I went through a rough spell with it so that is why I add the theological angle. I knew a lot about my depravity but so little of what it meant to be made in His image or loved by Him. Wesleyans, contrary to popular belief, do hold to total depravity. However, there needs to be a balanced conceptualization of ourselves as worthless in terms of what we contribute to our salvation, yet loved, valued, and made with purpose by God. Otherwise, if I’m in despair and severely mourning over my sin in shame, or feeling rejected and I would rather die, why wouldn’t I? The reality of our sin nature must be matched with the knowledge of Gods love for us, and the dignity and purpose of humanity made in the Image of God. It is a broken image, but purposed towards restoration. On this note it is worth making the contention also that as far as practical theology is concerned, the doctrine of entire sanctification is truly helpful here. Without it, the purposed focus of the Christian life is only glorification, which happens in Heaven anyway, and would therefore not be helpful in convincing a depressed Christian to persevere here and now.
Regarding a response to those biblical factors that cause depression, should we mourn over our sin? Yes (Matt. 5:3-4), but as believers we can take solace in the fact that forgiveness Himself has risen from the grave (Luk. 24:6-7, Rom. 6:4). So just as Paul says for Christians who mourn, those who are depressed need not handle that emotion as those who have no hope (1 Thess. 4:13-14). When we find solace in the truths of Scripture, God uses even our darkest negative emotions for good because they drive us all the more to Him. And when we are driven to Him, such emotions are driven from us and dispelled of (1 Jhn. 4:18). All Scriptural truth is profitable for teaching reproof and correction (2 Tim. 3:16-17), even the parts that express our sinfulness and total brokenness (Gen. 6:5, 8:21, Prov. 10:20, Jer. 17:9, Tit. 1:15-16). The reason we can grow in faith and find comfort in the knowledge that we are sinners is because Christ died for sinners, and by doing so demonstrated His love for us (Rom. 5:8).
When depressed, an individual is consumed by those factors of guilt, shame, rejection, and unmet desire. It happens so often and yet the only call to action from Scripture that is close to explicit in this regard is to cast such things upon the Lord (Psa. 55:22). That said, I don’t think this is unhelpful, because it reinforces the fact that being rid of negative emotion is not something that we do, but something God does. The temptation is to take the reins ourselves in sin, but more often than not, that’s exactly what led the individual to their current place. Instead, they ought to submit themselves wholly to the authoritative will and direction of God, and upon so doing they will find the help they need. As for guilt and shame, there is forgiveness, purification, and freedom from condemnation through faith in Christ (Rom. 8:1, 10:11, 1 Jhn 1:9, Psa. 103:12). For those who feel rejected, God extends free grace and offers the gift of salvation to all people (Jhn 3:16, Tit. 2:11). He has never failed to be faithful to His promise of being with His people (Matt. 1:23, 28:20). When Paul asks what can separate us from His love (Rom. 8:35), it is asked rhetorically. Nothing can separate us from it (Rom. 8:38). It is crucial to hold fast to that truth when our sin leads us to feel as though we have been separated from it. His love is a covenantal love that isn’t transient or fragile. His love is everlasting (Jer. 31:3). When this truth is hidden in the heart of the believer and grown in, depression is triumphed by thanksgiving for His love endures forever (Psa. 136:26).
