The short answer is yes, moderate consumption of alcoholic beverages is permitted by the word of God. It is not sinful to drink an alcoholic beverage, per se. There are exceptions, of course, some of which I will address later, but first let’s have a look at a list of Bible verses that seem to contradict my stance on the permissibility of alcohol. The list posted below consists of seventy-one verses, by my count, nicely organized into thirty-one counterarguments. Since it was offered as a refutation, let’s take a quick look at it to see what some of those counterarguments are:
1) Leviticus 10:9-11 - God commanded priests not to drink so that they could tell the difference between the holy and the unholy.
2) Numbers 6:3 - The Nazarites were told to eat or drink nothing from the grape vine.
3) Deuteronomy 29:5-6 - God gave no grape juice to Israel nor did they have intoxicating drink in the wilderness.
4) Judges 13:4, 7, 14 - Samson was to be a Nazarite for life. His mother was told not to drink wine or strong drink.
5) Psalm 75:8 - The Lord’s anger is pictured as mixed wine poured out and drunk by the wicked.
6) Proverbs 4:17 - Alcoholic drink is called the wine of violence.
7) Proverbs 20:1 - Wine is a mocker, strong drink is raging.
8) Proverbs 23:19-20 - A wise person will not be among the drinkers of alcoholic beverages.
9) Proverbs 23:31 - God instructs not to look at intoxicating drinks.
10) Proverbs 23:32 - Alcoholic drinks bite like a serpent, sting like an adder.
11) Proverbs 23:34 - Alcohol makes the drinker unstable
12) Proverbs 31:4-5 - Kings, Princes, and others who rule and judge must not drink alcohol. Alcohol perverts good judgment.
13) Proverbs 31:6-7 - Strong drink could be given to those about to perish or those in pain. Better anesthetics are available today.
14) Ecclesiastes 10:17 - A land is blessed when its leaders do not drink.
15) Isaiah 56:9-12 - Drinkers seek their own gain and expect tomorrow to be just like today.
16) Jeremiah 35:2-14 - The Rechabites drank no grape juice or intoxicating wine and were blessed.
17) Ezekiel 44:21 - Again God instructed the priests not to drink wine.
18) Daniel 1:5-17 - Daniel refused the king’s intoxicating wine and was blessed for it along with his abstaining friends.
19) Habakkuk 2:5 - A man is betrayed by wine.
20) Habakkuk 2:15 - Woe to him that gives his neighbor drink.
21) Habakkuk 2:16 - Drinking leads to shame.
22) Luke 1:15 - John the Baptist drank neither grape juice nor wine.
23) Romans 14:21 - Do not do anything that will hurt your testimony as a believer.
24) 1 Corinthians 5:11 - If a Christian brother is a drinker, do not associate with him.
25) 1 Thessalonians 5:6-7 - Christians are to be alert and self-controlled, belonging to the day. Drunkards belong to the night and darkness.
26) 1 Timothy 3:2-3 - Bishops (elders) are to be temperate, sober, and not near any wine.
27) 1 Timothy 3:8 - Deacons are to be worthy of respect and not drinkers.
28) 1 Timothy 3:11 - Deacons’ wives are to be temperate and sober.
29) Titus 1:7-8 - An overseer is to be disciplined.
30) Titus 2:2-3 - The older men and older women of the church are to be temperate and not addicted to wine.
31) 1 Peter 4:3-4 - The past life of drunkenness and carousing has no place in the Christian’s life.
While the list appears very large, perhaps even overwhelmingly incriminating to my stance on alcoholic drinks, the truth of the matter is that not a single one of them actually forbids Christians from having a beer, or a glass of wine. Almost all of these are actually prohibitions against drunkenness and alcoholism, and do not pertain to moderate use of alcohol. Others refer to special priestly restrictions, like those given to the “Nazarites,” [sic] and are no longer relevant today any more than the Old Testament prohibitions against shell fish or pork. And a good number of these are rather misleading, or irresponsible in their handling of sacred texts.
For example, the very first set of verses on this list, says that Leviticus 10:9-11 means that “God commanded priests not to drink so that they could tell the difference between the holy and the unholy,” giving the impression that God commanded priests not to drink, ever. The part that it omits, however, is a rather important detail to the question we are investigating: It tells priests not to drink “when you go into the tent of meeting.” The inference here is obvious enough—priests may drink outside the tent of meeting, but not in it.
Since the very first item on this list is actually shown to be misleading, it makes one wonder what the rest of them have to offer. While I’ll briefly comment on all of them at the end of this paper, let’s take another example. Consider item number nine—does anyone seriously think that God is really restricting that all Christians in all times are not to even “look at intoxicating drinks?” Obviously, someone’s interpretation has gone awry, so let’s look at the context of the passage:
“Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who tarry long over wine; those who go to try mixed wine. Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder. Your eyes will see strange things, and your heart utter perverse things. You will be like one who lies down in the midst of the sea, like one who lies on the top of a mast. “They struck me,” you will say, “but I was not hurt; they beat me, but I did not feel it. When shall I awake? I must have another drink.”” (Proverbs 23:29–35, ESV)
The context deals with that of a very severe alcoholic, so much so that his addiction causes him to hallucinate, a rare psychosis induced by lots of alcohol, and to pass out. This passage from Proverbs advises readers not to fall into such a state. It is a poetic form of writing intended to offer wise counsel, or advice, about the dangers of such temptations. It is a warning against the temptations that lead to loss of self-control, not an apodictic command to not even look at red wine. Poetry and wisdom literature should never be read as though they were more technical, legal writings. They are very different genres of literature, with very different conventions of writing and rules of communication. Poetic language is figurative, as the proverb here shows. Applying this proverb as legal speech to someone having a glass of wine with their dinner seems like a long stretch of the imagination, not to mention the text.
With two of the items addressed, and twenty-nine more to go, let us leave this list for now, and turn to Scriptures that actually do cause problems for those who would want to universally prohibit what God has allowed.
“Give strong drink to the one who is perishing, and wine to those in bitter distress; let them drink and forget their poverty and remember their misery no more.” (Proverbs 31:6–7)
This one actually shows up as number thirteen on that list, but the compiler attempts to refute it by saying, “Better anesthetics are available today.” Of course, this is not true for everyone, and it is also beside the point. The point is that the Bible allows intoxicating amounts of alcohol to be given to those who are perishing. Notice how the compiler wants to believe that alcohol consumption is unilaterally wrong, even though the Scriptures clearly contradict him?
“You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart.” (Psalm 104:14–15)
29) Titus 1:7-8 - An overseer is to be disciplined.
30) Titus 2:2-3 - The older men and older women of the church are to be temperate and not addicted to wine.
31) 1 Peter 4:3-4 - The past life of drunkenness and carousing has no place in the Christian’s life.
While the list appears very large, perhaps even overwhelmingly incriminating to my stance on alcoholic drinks, the truth of the matter is that not a single one of them actually forbids Christians from having a beer, or a glass of wine. Almost all of these are actually prohibitions against drunkenness and alcoholism, and do not pertain to moderate use of alcohol. Others refer to special priestly restrictions, like those given to the “Nazarites,” [sic] and are no longer relevant today any more than the Old Testament prohibitions against shell fish or pork. And a good number of these are rather misleading, or irresponsible in their handling of sacred texts.
For example, the very first set of verses on this list, says that Leviticus 10:9-11 means that “God commanded priests not to drink so that they could tell the difference between the holy and the unholy,” giving the impression that God commanded priests not to drink, ever. The part that it omits, however, is a rather important detail to the question we are investigating: It tells priests not to drink “when you go into the tent of meeting.” The inference here is obvious enough—priests may drink outside the tent of meeting, but not in it.
Since the very first item on this list is actually shown to be misleading, it makes one wonder what the rest of them have to offer. While I’ll briefly comment on all of them at the end of this paper, let’s take another example. Consider item number nine—does anyone seriously think that God is really restricting that all Christians in all times are not to even “look at intoxicating drinks?” Obviously, someone’s interpretation has gone awry, so let’s look at the context of the passage:
“Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who tarry long over wine; those who go to try mixed wine. Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder. Your eyes will see strange things, and your heart utter perverse things. You will be like one who lies down in the midst of the sea, like one who lies on the top of a mast. “They struck me,” you will say, “but I was not hurt; they beat me, but I did not feel it. When shall I awake? I must have another drink.”” (Proverbs 23:29–35, ESV)
The context deals with that of a very severe alcoholic, so much so that his addiction causes him to hallucinate, a rare psychosis induced by lots of alcohol, and to pass out. This passage from Proverbs advises readers not to fall into such a state. It is a poetic form of writing intended to offer wise counsel, or advice, about the dangers of such temptations. It is a warning against the temptations that lead to loss of self-control, not an apodictic command to not even look at red wine. Poetry and wisdom literature should never be read as though they were more technical, legal writings. They are very different genres of literature, with very different conventions of writing and rules of communication. Poetic language is figurative, as the proverb here shows. Applying this proverb as legal speech to someone having a glass of wine with their dinner seems like a long stretch of the imagination, not to mention the text.
With two of the items addressed, and twenty-nine more to go, let us leave this list for now, and turn to Scriptures that actually do cause problems for those who would want to universally prohibit what God has allowed.
“Give strong drink to the one who is perishing, and wine to those in bitter distress; let them drink and forget their poverty and remember their misery no more.” (Proverbs 31:6–7)
This one actually shows up as number thirteen on that list, but the compiler attempts to refute it by saying, “Better anesthetics are available today.” Of course, this is not true for everyone, and it is also beside the point. The point is that the Bible allows intoxicating amounts of alcohol to be given to those who are perishing. Notice how the compiler wants to believe that alcohol consumption is unilaterally wrong, even though the Scriptures clearly contradict him?
“You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart.” (Psalm 104:14–15)
According to this section, God makes wine to make men happy, which is a very strange thing for the psalmist to say if we are unilaterally forbidden to drink it, let alone look at it.
The truth of the matter is that in the ancient world of the Bible, alcoholic drinks such as wine were very commonplace. Grapes were the biggest business in agriculture, and most of that went into making wines. Wine was so pervasive to the typical near-easterner that the entire Bible has countless references and allusions to it. It was a part of their everyday life. Jesus himself spoke of wineskins, vineyards, wine presses, and even produced wine clearly intended for consumption. His first miracle, at the wedding at Cana, was turning water into choice wine.
“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.” (John 2:1–11)
Something interesting to note is that it was customary for the best wine to be consumed first by the wedding guests, then they would move on to drink the lesser quality wines. However, Jesus’ wine was superior to all the wine previously offered at the wedding, and according one commentary, he made approximately 120 gallons of it as a gift to the couple. Does anyone seriously believe that He forbade the drinking of it?
Moving on, I am rather pleased that our list brings up John the Baptist being forbidden to drink wine because it helps to establish my next point. Just as the Nazirites had accepted the total prohibition against wine, so too did John the Baptist.
“And you [Elizabeth] will have joy and gladness, and many will rejoice at his birth, for he [John the Baptist] will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.” (Luke 1:14–15)
However, if the compiler of the list mentioned above wants to argue that the vows of the Nazirites should apply to Christians, then all of those vows must apply as well. He cannot cut his hair, for example. He must give offerings at the tent of meeting (which would constitute a denial of the sufficiency of Christ’s sacrifice), he must not eat grapes or raisins either. John, much like the Nazirites, lived under the laws of Moses, so all of those would apply as well. (See Numbers 6:1-21)
Nonetheless, the real reason I bring up John the Baptist is not to point out his prohibitions, but to contrast his prohibitions, which are under the law, with the freedom of Jesus, who is greater than the Law of Moses. Regarding John, the Scriptures record Jesus saying, in Matthew 11:18, “For John came neither eating nor drinking, and they say, ‘He has a demon.’”
After proclaiming to an unbelieving people that John was the greatest prophet, Jesus indicates John’s abstinence from wine and strong drink. However, about Himself Jesus continues to say, “The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.”” (Matthew 11:19).
Note that Jesus is saying that John abstained, but that He, Himself, did not. It is irrefutable that the inference here is that Jesus drank alcoholic beverages. His contrasting Himself to John’s abstinence makes no sense otherwise. To some, Jesus’ eating and drinking with tax collectors and sinners would likely fall under the category of having the “appearance of evil.” They certainly condemned Him as a “glutton and a drunkard,” much like some folks do today when they see a Christian with a beer or a glass of wine. However, according to this passage he does not abstain from any alleged “appearance of evil,” but rebukes them for their hypocrisy and uncharitable judgments.
The truth of the matter is that in the ancient world of the Bible, alcoholic drinks such as wine were very commonplace. Grapes were the biggest business in agriculture, and most of that went into making wines. Wine was so pervasive to the typical near-easterner that the entire Bible has countless references and allusions to it. It was a part of their everyday life. Jesus himself spoke of wineskins, vineyards, wine presses, and even produced wine clearly intended for consumption. His first miracle, at the wedding at Cana, was turning water into choice wine.
“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.” (John 2:1–11)
Something interesting to note is that it was customary for the best wine to be consumed first by the wedding guests, then they would move on to drink the lesser quality wines. However, Jesus’ wine was superior to all the wine previously offered at the wedding, and according one commentary, he made approximately 120 gallons of it as a gift to the couple. Does anyone seriously believe that He forbade the drinking of it?
Moving on, I am rather pleased that our list brings up John the Baptist being forbidden to drink wine because it helps to establish my next point. Just as the Nazirites had accepted the total prohibition against wine, so too did John the Baptist.
“And you [Elizabeth] will have joy and gladness, and many will rejoice at his birth, for he [John the Baptist] will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.” (Luke 1:14–15)
However, if the compiler of the list mentioned above wants to argue that the vows of the Nazirites should apply to Christians, then all of those vows must apply as well. He cannot cut his hair, for example. He must give offerings at the tent of meeting (which would constitute a denial of the sufficiency of Christ’s sacrifice), he must not eat grapes or raisins either. John, much like the Nazirites, lived under the laws of Moses, so all of those would apply as well. (See Numbers 6:1-21)
Nonetheless, the real reason I bring up John the Baptist is not to point out his prohibitions, but to contrast his prohibitions, which are under the law, with the freedom of Jesus, who is greater than the Law of Moses. Regarding John, the Scriptures record Jesus saying, in Matthew 11:18, “For John came neither eating nor drinking, and they say, ‘He has a demon.’”
After proclaiming to an unbelieving people that John was the greatest prophet, Jesus indicates John’s abstinence from wine and strong drink. However, about Himself Jesus continues to say, “The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.”” (Matthew 11:19).
Note that Jesus is saying that John abstained, but that He, Himself, did not. It is irrefutable that the inference here is that Jesus drank alcoholic beverages. His contrasting Himself to John’s abstinence makes no sense otherwise. To some, Jesus’ eating and drinking with tax collectors and sinners would likely fall under the category of having the “appearance of evil.” They certainly condemned Him as a “glutton and a drunkard,” much like some folks do today when they see a Christian with a beer or a glass of wine. However, according to this passage he does not abstain from any alleged “appearance of evil,” but rebukes them for their hypocrisy and uncharitable judgments.
At any rate, not only did Jesus provide wine for a wedding, and not only did He drink wine Himself, He also commanded His disciples to drink it and instituted its consumption in the Lord’s Supper:
“And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:14–20)
The phrase “fruit of the vine,” quite obviously refers to wine. This is how countless scholars and theologians have understood that phrase throughout history, and wine was definitely used for the Lord’s Supper as per the Apostle Paul’s instructions in 1 Corinthians 11:20-34, since he rebukes that church for becoming drunk from it.
Speaking of Paul, he also instructs the elder Timothy to drink wine for his maladies:
“No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” (1 Timothy 5:23)
So not only are there no biblical passages or verses that forbid the moderate consumption of alcoholic beverages to Christians, many of those offered to support such a notion actually end up inferring the opposite (see my refutation of the list below). Furthermore, there are the additional problems that Jesus provided wine for others to drink, instructed others to drink it, and actually drank it Himself. And not only does Paul tell Timothy to consume it, but the Bible actually celebrates wine as gift from the Lord, given to make men happy.
Romans 14 describe the actions and the mindset of Christian maturity. The brother who is free to partake is always portrayed as the stronger brother because he understands that everything that has been made clean, and made by God for him to partake…this includes wine. The weaker brother, however, stumbles over his freedom, thinking some things profane and unclean. To partake in them violates his conscience because of his lack of belief, and to him it is sin.
Nonetheless, both brothers are God’s workmanship: His song, and His poem. And just as any of God’s poems, His verses shall not be construed to be opposing one another. He causes both to stand—the stronger and the weaker. The stronger brother is free to partake in wine, but not as to cause his brother to stumble. The weaker brother is not to judge the stronger brother, bringing him back under the law.
The stronger brother, while free to drink, should not drink, if it violates the weaker one, tempting him to sin. In such a case, both would be guilty of the weaker brother’s sin. The weaker brother sins because he did not honor God, but went against his conscience, drinking evil to himself. The stronger brother sins because he cherished wine more than he loved his brother. Our brothers and sisters in the Lord are infinitely more valuable than wine.
However, the church also should not allow the tainted consciences of its weaker brothers to become bondages to those who are free because we no longer live under the law. It would be a denial of God’s provisions and grace to the church. Consider what is written to the Colossians:
“If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.” (Colossians 2:20–23)
God does not judge the one who eats or the one who drinks, and neither should any Christian. Passing prohibitions, where God does not judge, is to deny God’s judgment on such matters. It elevates the mere opinions of weaker brothers over the God-given freedoms of stronger brothers, causing the weaker to rebuke those who are free. Also, as Paul points out, they are of no value in stopping the indulgences of the flesh anyway. So why institute them? Is it because we believe in the power of laws and prohibitions more than the presence of God? So I submit Romans 14 to the reader for careful examination and study.
For those of you interested, my refutation of the remaining issues compiled are below. My response comes after each one:
1) Leviticus 10:9-11 - God commanded priests not to drink so that they could tell the difference between the holy and the unholy.
“And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:14–20)
The phrase “fruit of the vine,” quite obviously refers to wine. This is how countless scholars and theologians have understood that phrase throughout history, and wine was definitely used for the Lord’s Supper as per the Apostle Paul’s instructions in 1 Corinthians 11:20-34, since he rebukes that church for becoming drunk from it.
Speaking of Paul, he also instructs the elder Timothy to drink wine for his maladies:
“No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” (1 Timothy 5:23)
So not only are there no biblical passages or verses that forbid the moderate consumption of alcoholic beverages to Christians, many of those offered to support such a notion actually end up inferring the opposite (see my refutation of the list below). Furthermore, there are the additional problems that Jesus provided wine for others to drink, instructed others to drink it, and actually drank it Himself. And not only does Paul tell Timothy to consume it, but the Bible actually celebrates wine as gift from the Lord, given to make men happy.
Romans 14 describe the actions and the mindset of Christian maturity. The brother who is free to partake is always portrayed as the stronger brother because he understands that everything that has been made clean, and made by God for him to partake…this includes wine. The weaker brother, however, stumbles over his freedom, thinking some things profane and unclean. To partake in them violates his conscience because of his lack of belief, and to him it is sin.
Nonetheless, both brothers are God’s workmanship: His song, and His poem. And just as any of God’s poems, His verses shall not be construed to be opposing one another. He causes both to stand—the stronger and the weaker. The stronger brother is free to partake in wine, but not as to cause his brother to stumble. The weaker brother is not to judge the stronger brother, bringing him back under the law.
The stronger brother, while free to drink, should not drink, if it violates the weaker one, tempting him to sin. In such a case, both would be guilty of the weaker brother’s sin. The weaker brother sins because he did not honor God, but went against his conscience, drinking evil to himself. The stronger brother sins because he cherished wine more than he loved his brother. Our brothers and sisters in the Lord are infinitely more valuable than wine.
However, the church also should not allow the tainted consciences of its weaker brothers to become bondages to those who are free because we no longer live under the law. It would be a denial of God’s provisions and grace to the church. Consider what is written to the Colossians:
“If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.” (Colossians 2:20–23)
God does not judge the one who eats or the one who drinks, and neither should any Christian. Passing prohibitions, where God does not judge, is to deny God’s judgment on such matters. It elevates the mere opinions of weaker brothers over the God-given freedoms of stronger brothers, causing the weaker to rebuke those who are free. Also, as Paul points out, they are of no value in stopping the indulgences of the flesh anyway. So why institute them? Is it because we believe in the power of laws and prohibitions more than the presence of God? So I submit Romans 14 to the reader for careful examination and study.
For those of you interested, my refutation of the remaining issues compiled are below. My response comes after each one:
1) Leviticus 10:9-11 - God commanded priests not to drink so that they could tell the difference between the holy and the unholy.
Already commented on this.
2) Numbers 6:3 - The Nazarites were told to eat or drink nothing from the grape vine.
Already commented on this.
3) Deuteronomy 29:5-6 - God gave no grape juice to Israel nor did they have intoxicating drink in the wilderness.
2) Numbers 6:3 - The Nazarites were told to eat or drink nothing from the grape vine.
Already commented on this.
3) Deuteronomy 29:5-6 - God gave no grape juice to Israel nor did they have intoxicating drink in the wilderness.
God also did not give them bread, but this hardly constitutes a restriction against eating it. The compiler isn’t being honest with the context of this passage, since it is not a prohibition.
4) Judges 13:4, 7, 14 - Samson was to be a Nazarite for life. His mother was told not to drink wine or strong drink.
I already dealt with Nazirites above.
5) Psalm 75:8 - The Lord’s anger is pictured as mixed wine poured out and drunk by the wicked.
Elsewhere, the Lord’s anger is also portrayed as a consuming fire, but it does not follow that fire is forbidden. Likewise, it does not follow that wine is forbidden. This is a logical fallacy.
6) Proverbs 4:17 - Alcoholic drink is called the wine of violence.
I already addressed wisdom literature and the use of poetry and figurative speech, the same thing applies here.
7) Proverbs 20:1 - Wine is a mocker, strong drink is raging.
I already addressed wisdom literature and the use of poetry and figurative speech, the same thing applies here.
8) Proverbs 23:19-20 - A wise person will not be among the drinkers of alcoholic beverages.
That is not what these verses say. The compiler has equivocated “drunkards” with “drinkers of alcoholic beverages,” evidently in an attempt to mislead. Here’s what these verses really say:
“Hear, my son, and be wise, and direct your heart in the way. Be not among drunkards or among gluttonous eaters of meat, for the drunkard and the glutton will come to poverty, and slumber will clothe them with rags.” (Proverbs 23:19–21)
9) Proverbs 23:31 - God instructs not to look at intoxicating drinks.
Already commented on this.
10) Proverbs 23:32 - Alcoholic drinks bite like a serpent, sting like an adder.
Already commented on this.
11) Proverbs 23:34 - Alcohol makes the drinker unstable
Already commented on this.
12) Proverbs 31:4-5 - Kings, Princes, and others who rule and judge must not drink alcohol. Alcohol perverts good judgment.
Context refers to drunkenness of rulers, not moderate use.
13) Proverbs 31:6-7 - Strong drink could be given to those about to perish or those in pain. Better anesthetics are available today.
Already commented on this.
14) Ecclesiastes 10:17 - A land is blessed when its leaders do not drink.
Explicitly says “drunkenness” in the verse, not moderate use.
15) Isaiah 56:9-12 - Drinkers seek their own gain and expect tomorrow to be just like today.
Context refers to drunkenness, not moderate use. It explicitly says that they filled themselves with strong drink.
4) Judges 13:4, 7, 14 - Samson was to be a Nazarite for life. His mother was told not to drink wine or strong drink.
I already dealt with Nazirites above.
5) Psalm 75:8 - The Lord’s anger is pictured as mixed wine poured out and drunk by the wicked.
Elsewhere, the Lord’s anger is also portrayed as a consuming fire, but it does not follow that fire is forbidden. Likewise, it does not follow that wine is forbidden. This is a logical fallacy.
6) Proverbs 4:17 - Alcoholic drink is called the wine of violence.
I already addressed wisdom literature and the use of poetry and figurative speech, the same thing applies here.
7) Proverbs 20:1 - Wine is a mocker, strong drink is raging.
I already addressed wisdom literature and the use of poetry and figurative speech, the same thing applies here.
8) Proverbs 23:19-20 - A wise person will not be among the drinkers of alcoholic beverages.
That is not what these verses say. The compiler has equivocated “drunkards” with “drinkers of alcoholic beverages,” evidently in an attempt to mislead. Here’s what these verses really say:
“Hear, my son, and be wise, and direct your heart in the way. Be not among drunkards or among gluttonous eaters of meat, for the drunkard and the glutton will come to poverty, and slumber will clothe them with rags.” (Proverbs 23:19–21)
9) Proverbs 23:31 - God instructs not to look at intoxicating drinks.
Already commented on this.
10) Proverbs 23:32 - Alcoholic drinks bite like a serpent, sting like an adder.
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11) Proverbs 23:34 - Alcohol makes the drinker unstable
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12) Proverbs 31:4-5 - Kings, Princes, and others who rule and judge must not drink alcohol. Alcohol perverts good judgment.
Context refers to drunkenness of rulers, not moderate use.
13) Proverbs 31:6-7 - Strong drink could be given to those about to perish or those in pain. Better anesthetics are available today.
Already commented on this.
14) Ecclesiastes 10:17 - A land is blessed when its leaders do not drink.
Explicitly says “drunkenness” in the verse, not moderate use.
15) Isaiah 56:9-12 - Drinkers seek their own gain and expect tomorrow to be just like today.
Context refers to drunkenness, not moderate use. It explicitly says that they filled themselves with strong drink.
16) Jeremiah 35:2-14 - The Rechabites drank no grape juice or intoxicating wine and were blessed.
This one’s particularly misleading. The Recabites were not rewarded just for not drinking wine. They were used as an example of obedience to Israel because they obeyed every word of their master, Jonadab. This included Jonadab’s prohibition on drinking wine, yes, but it also included his prohibitions on building houses and sowing seeds. They were instructed to live in tents as nomads for all their days. The point was not about prohibitions against alcohol—which Jonadab (who is not God) gave to the Recabites—but to illustrate the point that if the Recabites could so faithfully obey Jonadab, why can’t the Israelites obey God?
17) Ezekiel 44:21 - Again God instructed the priests not to drink wine.
This one’s particularly misleading. The Recabites were not rewarded just for not drinking wine. They were used as an example of obedience to Israel because they obeyed every word of their master, Jonadab. This included Jonadab’s prohibition on drinking wine, yes, but it also included his prohibitions on building houses and sowing seeds. They were instructed to live in tents as nomads for all their days. The point was not about prohibitions against alcohol—which Jonadab (who is not God) gave to the Recabites—but to illustrate the point that if the Recabites could so faithfully obey Jonadab, why can’t the Israelites obey God?
17) Ezekiel 44:21 - Again God instructed the priests not to drink wine.
And once again we have another important omission: “…when they enter the inner court.” They may drink when they are not in the inner court. Also, laws ascribed to Levitical priests do not apply to Christians.
18) Daniel 1:5-17 - Daniel refused the king’s intoxicating wine and was blessed for it along with his abstaining friends.
He also would not eat the food because it was “unclean” to him, and would defile him as a Jew. Furthermore, Jews would dilute their wine to avoid intoxication—because they drank wine in moderation and avoided drunkenness—but a Babylonian like Nebuchadnezzar would not have diluted his wine. So the reason Daniel did not partake was because foods and drinks prepared by Gentiles would have defiled him and he probably did not want to become intoxicated. But to the church, God has made all things clean, all things are permissible. Jews, like Daniel, did not have such a luxury.
19) Habakkuk 2:5 - A man is betrayed by wine.
Actually this is from another poetic form where God is pronouncing judgment on the Babylonians for their deep wickedness. The Babylonians were known for their drunkenness, so the biblical author personifies wine as traitor and an arrogant man, but he’s really talking about the Babylonians.
19) Habakkuk 2:5 - A man is betrayed by wine.
Actually this is from another poetic form where God is pronouncing judgment on the Babylonians for their deep wickedness. The Babylonians were known for their drunkenness, so the biblical author personifies wine as traitor and an arrogant man, but he’s really talking about the Babylonians.
20) Habakkuk 2:15 - Woe to him that gives his neighbor drink.
The context has to do with God pronouncing the condemnation of the cruel Babylonians because of the evil things they did to the Jewish people. This is the fourth “woe” in a series. The reason for the judgment was not merely the giving of wine (which Jesus Himself did at Cana), but the giving of wine with the intention of fornication. The verse explicitly says, “in order to gaze at their nakedness.”
The context has to do with God pronouncing the condemnation of the cruel Babylonians because of the evil things they did to the Jewish people. This is the fourth “woe” in a series. The reason for the judgment was not merely the giving of wine (which Jesus Himself did at Cana), but the giving of wine with the intention of fornication. The verse explicitly says, “in order to gaze at their nakedness.”
21) Habakkuk 2:16 - Drinking leads to shame.
God pronounces shame on the Babylonians due to their intentions, as shown in the section above.
22) Luke 1:15 - John the Baptist drank neither grape juice nor wine.
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God pronounces shame on the Babylonians due to their intentions, as shown in the section above.
22) Luke 1:15 - John the Baptist drank neither grape juice nor wine.
Already commented on this.
23) Romans 14:21 - Do not do anything that will hurt your testimony as a believer.
That is not what this verse says. Already commented on this.
24) 1 Corinthians 5:11 - If a Christian brother is a drinker, do not associate with him.
The context applies to those who are in the church. The entire section is about church discipline. There are steps leading up to removing a brother from the church, and it is done as a last resort, and only if he is stubborn enough to persist in his sin (in this case being a drunk). The church community removes him as a whole, not just one or two overzealous Christians. Furthermore, the goal is to remove those persistent in their sins as a means of discipline, not to ostracize them. A Christian still may speak to his chastised brother outside the church, particularly if he trying to give counsel and support to his brother.
25) 1 Thessalonians 5:6-7 - Christians are to be alert and self-controlled, belonging to the day. Drunkards belong to the night and darkness.
25) 1 Thessalonians 5:6-7 - Christians are to be alert and self-controlled, belonging to the day. Drunkards belong to the night and darkness.
Correct…but being a drunkard is not the same thing as drinking in moderation.
26) 1 Timothy 3:2-3 - Bishops (elders) are to be temperate, sober, and not near any wine.
That is not what the text says. It does not say “don’t be near any wine.” How would Timothy drink wine for his stomach if Paul told him not to be near it? How would Timothy partake in the Lord’s Supper if he was not allowed “near any wine?” The text actually says that bishops and elders are not to be drunkards.
26) 1 Timothy 3:2-3 - Bishops (elders) are to be temperate, sober, and not near any wine.
That is not what the text says. It does not say “don’t be near any wine.” How would Timothy drink wine for his stomach if Paul told him not to be near it? How would Timothy partake in the Lord’s Supper if he was not allowed “near any wine?” The text actually says that bishops and elders are not to be drunkards.
27) 1 Timothy 3:8 - Deacons are to be worthy of respect and not drinkers.
Actually, the text says: “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain.” (1 Timothy 3:8)
28) 1 Timothy 3:11 - Deacons’ wives are to be temperate and sober.
The word used here for “sober” means “sober-minded,” or “temperate in their use of wine.”
29) Titus 1:7-8 - An overseer is to be disciplined.
Actually, the text says: “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain.” (1 Timothy 3:8)
28) 1 Timothy 3:11 - Deacons’ wives are to be temperate and sober.
The word used here for “sober” means “sober-minded,” or “temperate in their use of wine.”
29) Titus 1:7-8 - An overseer is to be disciplined.
No objection here. But moderate use of wine, does not mean to be lacking in discipline.
30) Titus 2:2-3 - The older men and older women of the church are to be temperate and not addicted to wine.
30) Titus 2:2-3 - The older men and older women of the church are to be temperate and not addicted to wine.
Exactly.
31) 1 Peter 4:3-4 - The past life of drunkenness and carousing has no place in the Christian’s life.
31) 1 Peter 4:3-4 - The past life of drunkenness and carousing has no place in the Christian’s life.
Once again, correct. But temperate use of alcohols, like beer or wine, hardly constitutes drunkenness and carousing. This would be like saying that someone is a glutton because he enjoys an occasional hamburger, which is equivalent to what non-believers were doing to Jesus, as mentioned earlier.
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