Sunday Morning 7/15/2012 Pastor David King-Part 11-

Drinker Beware!Proverbs 20:1; 31:4-6; Ephesians 5:18

Wine is a mocker, Strong drink is a brawler, And whoever is led astray by it is not wise.Proverbs 20:1

And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,Ephesians 5:18

Today’s study takes us to a topic in Scripture that is highly relevant yet also highly volatile among believers. The book of Proverbs contains several warnings regarding the use and abuse of alcohol, in fact, Scripture speaks of wine in more than 200 passages. In Scripture we see wine being used as offerings to God, as drinks for celebration, as medicine for the body and as a drink leading to drunkenness. The Bible clearly and consistently condemns drunkenness (Eph. 5:18, 1 Cor. 6:10, Proverbs 23:21), but what does it say about the consumption of alcohol in moderation? This has been the topic of debate and controversy in this country for years, and it is my desire this morning for each of us to study out the Scriptures on this matter and allow God’s Word to guide our convictions and practice in the area of drinking.

QUESTION 1: WHAT HAS GOD SAID?

The word “wine” is used in the Old and New Testament 238 times. The Hebrew uses approximately 10 words to refer to wine or strong drink and the Greek uses 5 with special preference given to one word oinos. The Old Testament words can refer to fermenting drinks at differing stages, but all uses do refer to a fermenting drink. In Numbers 6:3 the OT uses a word for non-intoxicating grape juice which was forbidden from the Nazarites! This is the only use of non-fermented grape juice in the Old Testament. The Greek word oinos can be used of either fermented or unfermented grape juice.Most common word-yayin-translate wine, this is the word used for the drink given to Noah and Lot.Psalm 104:14, 15, “He causes the grass to grow for the cattle, and vegetation for the service of man, that he may bring forth food from the earth, and wine that makes glad the heart of man, oil to make his face shine, and bread which strengthens man’s heart.”Ecclesiastes 10:7-10-Enjoy wine along with the other pleasures God has given to us to enjoy.

Word translated Strong Drink-shekar-used 23 times and likely refers to a beverage with a 7-10% alcohol content as there is no sign of distillation in the ancient world. In Numbers 28:7 it is poured out as an offering and in Deut. 14:26 as a drink used for bringing pleasure and the over 20+ times it is in the context of warning.

Greek-oinos-This can refer to both intoxicating and non-intoxicating drink. It would be most natural to assume that oinos almost always refers to intoxicating drink as this was the more common beverage from grapes.

Many times in both the Old and New Testament wine is spoken of in a very amoral way, such as one might speak of water or Gatorade. The writer is simply speaking of a drink that is common without speaking to its good or evil. There are however instances when wine is spoke of in both the positive and negative aspects. In the passages where the use of wine is spoken of in a moral way, there are far more passages that give warning than there are passages that give commendation. This reality should give each of us reason to consider what our involvement will be in the area of alcohol. Drunkenness is clearly a sin throughout Scripture, personal abstinence is never condemned and moderation appears to be the normal practice for God-followers.

Words of Warning (Proverbs 20:1, 21:17, 23:20, 30-31, 31:4-6)Proverbs 20:1 Wine is a mocker, Strong drink is a brawler, And whoever is led astray by it is not wise.

Proverbs 21:17 He who loves pleasure will be a poor man; He who loves wine and oil will not be rich.

Proverbs 23:20 Do not mix with winebibbers, Or with gluttonous eaters of meat;

Proverbs 23:30–31 Those who linger long at the wine, Those who go in search of mixed wine. 31 Do not look on the wine when it is red, When it sparkles in the cup, When it swirls around smoothly;

Proverbs 31:4–6 It is not for kings, O Lemuel, It is not for kings to drink wine, Nor for princes intoxicating drink; 5 Lest they drink and forget the law, And pervert the justice of all the afflicted. 6 Give strong drink to him who is perishing, And wine to those who are bitter of heart.

Commands for abstinence or restraint (Numbers 6:3; Proverbs 31:4; Lev. 10:9; Jeremiah 35:1-19; 1 Timothy 3:3, 8; Ephesians 5:18)

Willful abstinence: Rechabites (Jeremiah 35:1-19) Kings (Proverbs 31:4)

Commanded abstinence: Levites while serving (Lev. 10:9) Nazarites (Numbers 6:3)

Commanded Moderation

Pastor and Deacons (1 Tim. 3:3, 8) All Believers (Eph. 5:18)

Numbers 6:3 he shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins.

Proverbs 31:4 It is not for kings, O Lemuel, It is not for kings to drink wine, Nor for princes intoxicating drink;

Leviticus 10:9 “Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations,

Jeremiah 35:1–19 1 The word which came to Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah, saying, 2 “Go to the house of the Rechabites, speak to them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink.” 3 Then I took Jaazaniah the son of Jeremiah, the son of Habazziniah, his brothers and all his sons, and the whole house of the Rechabites, 4 and I brought them into the house of the LORD, into the chamber of the sons of Hanan the son of Igdaliah, a man of God, which was by the chamber of the princes, above the chamber of Maaseiah the son of Shallum, the keeper of the door. 5 Then I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, “Drink wine.” 6 But they said, “We will drink no wine, for Jonadab the son of Rechab, our father, commanded us, saying, ‘You shall drink no wine, you nor your sons, forever. 7 You shall not build a house, sow seed, plant a vineyard, nor have any of these; but all your days you shall dwell in tents, that you may live many days in the land where you are sojourners.’ 8 Thus we have obeyed the voice of Jonadab the son of Rechab, our father, in all that he charged us, to drink no wine all our days, we, our wives, our sons, or our daughters, 9 nor to build ourselves houses to dwell in; nor do we have vineyard, field, or seed. 10 But we have dwelt in tents, and have obeyed and done according to all that Jonadab our father commanded us. 11 But it came to pass, when Nebuchadnezzar king of Babylon came up into the land, that we said, ‘Come, let us go to Jerusalem for fear of the army of the Chaldeans and for fear of the army of the Syrians.’ So we dwell at Jerusalem.” 12 Then came the word of the LORD to Jeremiah, saying, 13 “Thus says the LORD of hosts, the God of Israel: ‘Go and tell the men of Judah and the inhabitants of Jerusalem, “Will you not receive instruction to obey My words?” says the LORD. 14 “The words of Jonadab the son of Rechab, which he commanded his sons,

not to drink wine, are performed; for to this day they drink none, and obey their father’s commandment. But although I have spoken to you, rising early and speaking, you did not obey Me. 15 I have also sent to you all My servants the prophets, rising up early and sending them, saying, ‘Turn now everyone from his evil way, amend your doings, and do not go after other gods to serve them; then you will dwell in the land which I have given you and your fathers.’ But you have not inclined your ear, nor obeyed Me. 16 Surely the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them, but this people has not obeyed Me.” ’ 17 “Therefore thus says the LORD God of hosts, the God of Israel: ‘Behold, I will bring on Judah and on all the inhabitants of Jerusalem all the doom that I have pronounced against them; because I have spoken to them but they have not heard, and I have called to them but they have not answered.’ ” 18 And Jeremiah said to the house of the Rechabites, “Thus says the LORD of hosts, the God of Israel: ‘Because you have obeyed the commandment of Jonadab your father, and kept all his precepts and done according to all that he commanded you, 19 therefore thus says the LORD of hosts, the God of Israel: “Jonadab the son of Rechab shall not lack a man to stand before Me forever.” ’ ”

1 Timothy 3:3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;

1 Timothy 3:8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,

Ephesians 5:18 And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

Cautionary Tales (Gen. 9:20-25; 19:30-38)

Genesis 9:20–25 And Noah began to be a farmer, and he planted a vineyard. 21 Then he drank of the wine and was drunk, and became uncovered in his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside. 23 But Shem and Japheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father’s nakedness. 24 So Noah awoke from his wine, and knew what his younger son had done to him. 25 Then he said: “Cursed be Canaan; A servant of servants He shall be to his brethren.”

Genesis 19:30–38 Then Lot went up out of Zoar and dwelt in the mountains, and his two daughters were with him; for he was afraid to dwell in Zoar. And he and his two daughters dwelt in a cave. 31 Now the firstborn said to the younger, “Our father is old, and there is no man on the earth to come in to us as is the custom of all the earth. 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve the lineage of our father.” 33 So they made their father drink wine that night. And the firstborn went in and lay with her father, and he did not know when she lay down or when she arose. 34 It happened on the next day that the firstborn said to the younger, “Indeed I lay with my father last night; let us make him drink wine tonight also, and you go in and lie with him, that we may preserve the lineage of our father.” 35 Then they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose. 36 Thus both the daughters of Lot were with child by their father. 37 The firstborn bore a son and called his name Moab; he is the father of the Moabites to this day. 38 And the younger, she also bore a son and called his name Ben-Ammi; he is the father of the people of Ammon to this day.

Stories of Pleasure (John 2:1-12, Psalm 104:15, Ecc. 9:7-10, Deut. 14:26)John 2:1–12 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Now both Jesus and His disciples were invited to the wedding. 3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.” 4 Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.” 5 His mother said to the servants, “Whatever He says to you, do it.” 6 Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece. 7 Jesus said to them, “Fill the waterpots with water.” And they filled them up to the brim. 8 And He said to them, “Draw some out now, and take it to the master of the feast.” And they took it. 9 When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. 10 And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!” 11 This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him. 12 After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.

Psalm 104:15 And wine that makes glad the heart of man, Oil to make his face shine, And bread which strengthens man’s heart.

Ecclesiastes 9:7–10 Go, eat your bread with joy, And drink your wine with a merry heart; For God has already accepted your works. 8 Let your garments always be white, And let your head lack no oil. 9 Live joyfully with the wife whom you love all the days of your vain life which He has given you under the sun, all your days of vanity; for that is your portion in life, and in the labor which you perform under the sun. 10 Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going.

Deuteronomy 14:26 And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household.

QUESTION 2: WHY HAS GOD SPOKEN? God loves you (John 3:16; Roman 8:38-39)

John 3:16 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

Romans 8:38–39 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

God wants the best for you (Genesis 2:15-17)Genesis 2:15–17 15 Then the LORD God took the man and put him in the garden of Eden to tend and keep it. 16 And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

God desire is for your desire! (Deuteronomy 4:21; Matthew 22:37)

Deuteronomy 4:24 24 For the LORD your God is a consuming fire, a jealous God.

Matthew 22:37 37 Jesus said to him, ‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’

QUESTION 3: WHAT DOES GOD WANT ME TO DO? Will it violate my conscience? (Romans 14:14)

Romans 14:14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.

Will it ensnare a weaker brother or sister? (Romans 14:15-19) Romans 14:15–19 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God and approved by men. 19 Therefore let us pursue the things which make for peace and the things by which one may edify another.

Will it help me? (1 Corinthians 6:12a)

1 Corinthians 6:12 All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.

Will it enslave me? (1 Corinthian 6:12b; Eph. 5:18)

Ephesians 5:18, And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

It is my conclusion from Scripture that the bigger issue regarding drinking is the question of who is in the control seat of your heart? God desires to be your Lord and your leader in every point of your life, so the bigger question for each of us this morning is who is leading and controlling my life?

Big Idea: Who is in the Driver’s Seat of Your Life?

Hebrew-The word “wine” is used in the Old and New Testament 238 times. The Hebrew uses approximately 10 words to refer to wine or strong drink and the Greek uses 5 with special preference given to one word oinos. The Old Testament words can refer to fermenting drinks at differing stages, but all uses do refer to a fermenting drink. In Numbers 6:3 the OT uses a word for non-intoxicating grape juice which was forbidden from the Nazarites! This is the only use of non-fermented grape juice in the Old Testament. The Greek word oinos can be used of either fermented or unfermented grape juice.Most common word-yayin-translate wine, this is the word used for the drink given to Noah and Lot.Psalm 104:14, 15, “He causes the grass to grow for the cattle, and vegetation for the service of man, that he may bring forth food from the earth, and wine that makes glad the heart of man, oil to make his face shine, and bread which strengthens man’s heart.”Ecclesiastes 10:7-10-Enjoy wine along with the other pleasures God has given to us to enjoy.

Word translated Strong Drink-shekar-used 23 times and likely refers to a beverage with a 7-10% alcohol content as there is no sign of distillation in the ancient world. In Numbers 28:7 it is poured out as an offering and in Deut. 14:26 as a drink used for bringing pleasure and the over 20+ times it is in the context of warning.Greek-oinos-This can refer to both intoxicating and non-intoxicating drink. It would be most natural to assume that oinos almost always refers to intoxicating drink as this was the more common beverage from grapes.

Many times in both the Old and New Testament wine is spoken of in a very amoral way, such as one might speak of water or Gatorade. The writer is simply speaking of a drink that is common without speaking to its good or evil. There are however instances when wine is spoke of in both the positive and negative aspects. In the passages where the use of wine is spoken of in a moral way, there are far more passages that give warning than there are passages that give commendation. This reality should give each of us reason to consider what our involvement will be in the area of alcohol. Drunkenness is clearly a sin throughout Scripture, personal abstinence is never condemned and moderation appears to be the normal practice for God-followers.

Commanded Moderation: 1 Timothy 3:3, 8-Pastor and Deacons

Ephesians 5:18-All Believers

WINE AND VINEGAR Wine has been known in the East as a beverage since the dawn of history. According to the biblical tradition Noah was the first man to plant a vineyard (Gen. 9:20–2). From the Bible, Egyptian wall paintings and reliefs and the remains of installations found in Palestine that were used in the production of wine, it is possible to reconstruct the methods by which it was made.

The grapes were brought in baskets from the vineyard to the winepress, which in the biblical period was either a natural flat rock or one flattened artificially (Isa. 5:2; 16:10; Jer. 48:33). The grapes were spread out on the rock and trodden, so that the juice flowed through shallow channels to a vat hewn at the foot of the pressing ground. It was left to settle during the night and then collected into jars, which were closed with clay stoppers. The skins of the grapes, which had been left behind after the first pressing, would be pressed again in order to extract the remaining juice. The jars containing the juice were then taken to the wine cellar for fermentation. The cellar might be a natural cave or a hewn cistern, in which the correct temperature for the fermentation process could be maintained. The fermentation of each kind of juice was kept separate, because the juice pressed from the skins would produce a wine that was different in color and taste, as a result of the materials present in the skins. The shoulder of the jar would be perforated, topermit the release of the gases that form during the fermentation process (Zech. 9:15). Once the fermentation was completed the hole made in the jar would be sealed and the origin and quality of the wine, plus the name of its owner, would be marked on the seal. Ample evidence of this practice has emerged from the excavations at Ugarit, where at least three different qualities of wine were produced. Wine used for religious rituals was specially marked.

The Bible has many names for wines: ‘blood of the grapes’ (Gen. 49:11), ‘wine of Lebanon’ (Hos. 14:8); ‘wine of Helbon’ (Ezek. 27:18 —Helbon is also in Lebanon); mezeg (S. of S. 7:2; Authorized Version: ‘liquor’); reqah (S. of S. 5:1; Authorized Version: ‘wine’); ‘wines on the lees’ (Isa. 25:6). Additional names, not all of which are now intelligible, have been found on inscribed jars from the biblical period in Palestine: themed, semadar, ‘old wine’. Further names are found in the Mishna and other sources, where categories called Ammonite, Italian, Sharon andwhite wine are mentioned. A distinction is made in the Mishna between wine that is 40 days, two years and three years old. Wine was also made from dates, pomegranates, apples and other fruit, and from grain. From the New Testament we know that wine was sometimes mixed with other substances such as gall (Matt. 27:34; Authorized Version: ‘vinegar’), myrrh (Mark 15:23) or oil for medicinal purposes (Luke 10:34).

There is ample evidence in the Bible that wine played an important role in the religious rituals of the ancient Near East. It was, for instance, used in the

daily (Exod. 29:40) and monthly (Num. 28:14) sacrifices and holy days (Num. 15:5 ff..). The Law of the Nazarites forbade the consumption of wine (Num. 6:3; Judg. 13:4) and the Rechabites willingly refrained from it (Jer. 35:2 ff.). The priests officiating in the Tent of Congregation also refrained from drinking wine (Lev. 10:9; Ezek. 44:21).

The wine was a symbol of prosperity and fertility (1 Kgs. 4:25; 2 Kgs. 18:31) and grapes were one of the seven ‘fruits’ of which the Holy Land boasted (Deut. 7:13). Important personages would be greeted with bread and wine (Gen. 14:18). On the other hand, the Bible does not favor intoxication (Isa. 22:12–13; 28:1; Hos. 3:1, etc.), and abstention was a token of mourning (Dan. 10:3). Wine was given to those who worked hard (2 Chr. 2:10). People on a journey would drink it (Josh. 9:13; Judg. 19:19), as would the weary, those who had lost their way and those who were embittered (2 Sam. 16:2; Prov. 31:6–7). As well as being used in medicine it was an everyday beverage for kings and special ministers were appointed to supply it (Gen. 40:2; Neh. 2:1). The kings of Israel and Judah owned large vineyards and the wine was stored in the royal stores, which were also used to house taxes paid in kind (1 Chr. 12:40; 27:27; 2 Chr. 11:11).

The importance of viticulture in Palestine in biblical times, as well as in the Roman and Byzantine periods, is well attested by the archaeological finds. Many hundreds of winepresses, some of which were most elaborate (Oboda, Sobata), have been discovered almost everywhere in the country. It seems that in the late Roman period the vintners in Palestine, mainly those in the high mountains south of Hebron and the central Negev, perfected the process of fermentation. Wine-cellars were now made in caves excavated deep in the rock, the lower the level above the sea, the deeper the cave. To avoid as far as possible the penetration of warm air, the approach to the innermost parts of the wine cellar was through long, narrow tunnels, only high and wide enough to allow the safe introduction of the wine jars. Once these were deposited in the cellar, the tunnels were closed by masonry, as were the openings in the roof which supplied light and air during the working season. These were opened only when the wine was ready. There is also ample evidence in the epigraphical sources. Many of the ostraca of Samaria deal with wine, for instance, while for the later period we have the evidence of the Nessana papyri. Many reliefs and mosaic pavements in synagogues and churches illustrate the prominence of the vine and wine in Palestine.

Alongside the local wines foreign wines were imported into Palestine, as we can see both in some of the biblical passages referred to above and in evidence from the Hellenistic and Roman periods. Thousands of stamped jar handles from Rhodes, Chios, Cos and other wine-producing islands, as well as from different parts of Italy, attest to this. Pagan cults, in which wine was an important ingredient, were also common in Palestine throughout these periods.

Vinegar is a sour beverage, made from wine or beer before the process of fermentation is complete. Like wine, it was forbidden for the Nazarite (Num. 6:3). It was much used as a flavoring in food.1

ALCOHOL. 1 Sam. 1:15; Prov. 20:1; 31:4, 6; Isa. 24:9; 28:7; 29:9; 56:12; Mic. 2:11; Matt. 9:17; 27:34, 48; Mark 2:22; 15:23, 36; Luke 1:15; 5:37; 7:33; 10:34; 23:36; John 2:3, 9, 10; 4:46; 19:29; Acts 2:13; Rom. 14:21; Eph. 5:18; 1 Tim. 3:8; 5:23; Tit. 2:3; Rev. 6:6; 14:8, 10; 16:19; 17:2; 18:3, 13 See also WINE.2

1 Samuel 1:15 15 But Hannah answered and said, “No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the LORD.

Proverbs 20:1 1 Wine is a mocker, Strong drink is a brawler, And whoever is led astray by it is not wise.

Proverbs 31:4 4 It is not for kings, O Lemuel, It is not for kings to drink wine, Nor for princes intoxicating drink;

Proverbs 31:6 6 Give strong drink to him who is perishing, And wine to those who are bitter of heart.

Isaiah 24:9 9 They shall not drink wine with a song; Strong drink is bitter to those who drink it.

Isaiah 28:7 7 But they also have erred through wine, And through intoxicating drink are out of the way; The priest and the prophet have erred through intoxicating drink, They are swallowed up by wine, They are out of the way through intoxicating drink; They err in vision, they stumble in judgment.

1 Negev, A. (1990). The Archaeological encyclopedia of the Holy Land (3rd ed.). New York: Prentice Hall Press.

2 Swanson, J., & Nave, O. (1994). New Nave’s. Oak Harbor: Logos Research Systems.

Isaiah 29:9 9 Pause and wonder! Blind yourselves and be blind! They are drunk, but not with wine; They stagger, but not with intoxicating drink.

Isaiah 56:12 12 “Come,” one says, “I will bring wine, And we will fill ourselves with intoxicating drink; Tomorrow will be as today, And much more abundant.”

Micah 2:11 11 If a man should walk in a false spirit And speak a lie, saying, ‘I will prophesy to you of wine and drink,’ Even he would be the prattler of this people.

Matthew 9:17 17 Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.”

Matthew 27:34 34 they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink.

Matthew 27:48 48 Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.

Mark 2:22 22 And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins.”

Mark 15:23 23 Then they gave Him wine mingled with myrrh to drink, but He did not take it.

Mark 15:36 36 Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”

Luke 1:15 15 For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb.

Luke 5:37 37 And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.

Luke 7:33 33 For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’

Luke 10:34 34 So he went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn, and took care of him.

Luke 23:36 36 The soldiers also mocked Him, coming and offering Him sour wine,

John 2:3 3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.”

John 2:9 9 When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.

John 2:10 10 And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”

John 4:46 46 So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum.

John 19:29 29 Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth.

Acts 2:13 13 Others mocking said, “They are full of new wine.”

Romans 14:21 21 It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.

Ephesians 5:18 18 And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

1 Timothy 3:8 8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,

1 Timothy 5:23 23 No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.

Titus 2:3 3 the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—

Revelation 6:6 6 And I heard a voice in the midst of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.”

Revelation 14:8 8 And another angel followed, saying, “Babylon is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication.”

Revelation 14:10 10 he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.

Revelation 16:19 19 Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath.

Revelation 17:2 2 with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”

Revelation 18:3 3 For all the nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury.”

Revelation 18:13 13 and cinnamon and incense, fragrant oil and frankincense, wine and oil, fine flour and wheat, cattle and sheep, horses and chariots, and bodies and souls of men.

WINE. Made from grapes, Gen. 40:11; 49:11; Isa. 25:6; Jer. 40:10, 12; from pomegranates, Song 8:2. Kept in jars, Jer. 13:12; 48:12; in skins, Josh. 9:4, 13; Job 32:19; Matt. 9:17; Luke 5:37, 38; in bottles, Josh. 9:4, 13; Job 32:19; Jer. 13:12; 48:12; Matt. 9:17; Luke 5:37, 38. Cellars for, 1 Chr. 27:27. New, Hag. 1:11. Old, Luke 5:39. Medicinal use of, Prov. 31:6, 7; recommended by Paul to Timothy, 1 Tim. 5:23. Used at meals, Matt. 26:27–29; Mark 14:23. Made by Jesus at the marriage feast in Cana, John 2:9, 10. Ceremonial use of, Matt. 26:27–29; Luke 22:17–20. Forbidden to priests while on duty, Lev. 10:9; Ezek. 44:21; to Nazirites, Num. 6:2, 3; see NAZIRITE. Abstinence from, of Daniel, Dan. 1:5, 8, 16; 10:3; of courtiers of Ahasuerus, Esth. 1:8; of Timothy, 1 Tim. 5:23. Samson’s mother forbidden to drink, Judg. 13:4, 5. Forbidden to kings, Prov. 31:4. Denied to the Israelites in the wilderness, that they might know that the Lord was their God, Deut. 29:6. Offered with sacrifices, Ex. 29:40; Lev. 23:13; Num. 15:5, 10; 28:7, 14. Given by Melchizedek to Abraham, Gen. 14:18. Fermented, Lev. 10:9; Num. 6:3; 28:7; Deut. 14:26; 29:6; Prov. 23:31, 32; Mark 2:22. Refined, Isa. 25:6; Jer. 48:11. Of staggering, Psa. 60:3. Inflames the eyes, Gen. 49:12. Commerce in, Rev. 18:13. Banquets of, Esth. 5:6. Given to Jesus at the crucifixion, Matt. 27:48; Mark 15:23; Luke 23:36; John 19:29. Intoxication from the use of, Psa. 104:15; Prov. 4:17.

Instances of Intoxication from: Noah, Gen. 9:21; Lot, Gen. 19:32; Joseph and his brethren, Gen. 43:34; Nabal, 1 Sam. 25:36; Amnon, 2 Sam. 13:28, 29; Ahasuerus, Esth. 1:10; kings of Israel, Hos. 7:5; falsely charged against the disciples, Acts 2:13.3

2:11. The significance of the miracle was explained by John as a manifestation of Christ’s glory. In contrast with the ministry of Moses who turned water into blood as a sign of God’s judgment (Ex. 7:14-24), Jesus brings joy. His first miracle was a gracious indication of the joy which He provides by the Spirit. The sign points to Jesus as the Word in the flesh, who is the mighty Creator. Each year He turns water to wine in the agricultural and fermentation processes. Here He simply did the process immediately. The 120 gallons of fine wine were His gift to the young couple. The first miracle—a transformation—pointed to the kind of transforming ministry Jesus would have (cf. 2 Cor. 5:17). The

3 Swanson, J., & Nave, O. (1994). New Nave’s. Oak Harbor: Logos Research Systems.

disciples put their faith in Him. This initial faith would be tested and developed by a progressive revelation of Jesus, the Logos. At this point they did not understand His death and resurrection (John 20:8-9) but they did know His power.4

4 Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Jn 2:11). Wheaton, IL: Victor Books.

Hebrew Transliteration Strong's no. Meaning[11] Septuagint

equivalent(s)

יין[12][13]

yayin 3196 the common word translated "wine"[14]

gleukos (see below), katoinousthai ("to be drunken"),[15] oinopotes ("drunkard"),[16] oinos (see below), sumposion ("drinking party")[17][18]

תירוש[19][20]

tirosh 8492

properly "must"; sometimes rendered as "wine," "new wine," or "sweet wine." It can represent juice at any stage in the fermentation process,[2] and in some places it "represents rather wine made from the first drippings of the juice before the winepress was trodden. As such it would be particularly potent."[21] It can certainly be alcoholic, as in Ho 4:11

methusma[22] (see below), oinos (all other references; see below)[23]

שכר[24][25]

shekar 7941 "strong drink"; "denotes any inebriating drink with about 7–10 percent alcoholic content, not hard liquor, because there is no evidence of distilled liquor in ancient times.... It was made from either fruit and/or barley beer";[5]

the term can include wine,[26] but generally

methê ("strong drink, drunkenness"),[28] methusma (see below), oinos (see below), sikera (see below)[29]

it is used in combination with it ("wine and strong drink") to encompass all varieties of intoxicants[27]

חמר[30][31]

chemer, corresponding to the Aramaic

chamar

2561, 2562

"wine"; the word "conveys the idea of 'foaming,' as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning 'to boil up'"[14]

methê ("strong drink, drunkenness"),[28] oinos (see below)[32]

עסיס[33][34]

'asis 6071

"sweet wine" or "new wine", the vintage of the current year with intoxicating power[14]

glukasmos ("sweetness, sweet wine"),[35] methê ("strong drink, "drunkenness"),[28] nama, oinos neos ("new wine")[36][37]

חמץ[38][39]

chomets 2558

vinegar, which was made from wine or other fermented beverage and used as a condiment or, when mixed with water, a slightly intoxicating drink[40][41][42]

omphax ("unripe or sour grape"),[43] oxos (see below)[32]

שמר[44][45]

shemar, (pl: shemarim) 8105

lees or dregs of wine; "wine that has been kept on the lees, and therefore old wine"[14]

("if [the wine] were designed to be kept for some time a certain amount of lees was added to give it body")[46]

oinos (see below), trugias ("full of lees")[47][48]

סבא[49][50]

sobhe 5435 drink, liquor, wine oinos (see below)[51]

ממסך[44][52]

mamsak and mesekh

4469, 4538

"mixed drink," "mixed wine," "drink-offering;" the word is "properly a mixture of wine and water with spices that increase its stimulating properties."[14]

kerasma ("mixture")[53][54]

מזג[55]

mezeg 4197 "mixture", "mixed wine"

krama ("mixture, especially mixed wine")[56][57]

[edit] GreekUnlike Hebrew, which has a wide variety of words for alcoholic beverages, Koine Greek uses but five words:

Greek Transliteration Strong's no. Meaning[58] Biblical

appearances

οίνος oinos 3631

the common word translated "wine" in the New Testament and Septuagint.[14][59]

New Testament[60] and Septuagint (corresponding to masoretic tirosh,[61] chemer,[62] shekar,[63]

sobhe,[64] shemarim,[65] and 'asis[66])[67]

γλευκος gleukos 1098

"sweet wine" (sometimes rendered "new wine"), which was intoxicating.[14][68]

New Testament[69] and Septuagint[70]

σίκερα sikera 4608a Hebrew loanword from shekar meaning "strong drink."[71]

New Testament[72] and Septuagint[73][74]

όξος oxos 3690 vinegar, sour wine; could be made from grape wine or other fermented beverages; when mixed with water, it was a common, cheap drink

New Testament[77] and Septuagint[78]

of the poor and of the Roman army [41] [42] [75] [76]

μέθυσμα methusma - an intoxicating drink[79]

Septuagint only (corresponding to masoretic tirosh on a single occasion,[80] and to shekar on all others[81])[82]

The Bible And Alcoholic Beverages© 1995 Greg L. Price

I. Introduction

The church of Jesus Christ is greatly divided over the use of alcoholic beverages. To illustrate the great gulf that exists between churches professing to be orthodox, let me put the following five scenarios before you, and you will quickly see the kinds of practical problems with which the local church must deal.A. You go out to eat at a local restaurant, and you happen to see one of the fellow members of your congregation sipping from a glass of wine. What should you think, say or do?B. You are shopping at your local grocery store, and as you get into line to pay for your groceries, there you see one of the elders of your church reach into his pocket to pay for a six-pack of beer. What should you think, say or do?C. Suppose you are sipping from a glass of wine at your favorite restaurant when you are approached by a fellow member who says, "I am offended to see you drink that wine." What should you think, say or do?D. Visitors come to your church for several weeks, but observe that wine is used as an element in the Lord's Supper. On that issue alone, they determine they cannot become members of your church. What should you think, say or do?E. A new convert is baptized and becomes a member of your church. While an unbeliever, he continuously abused drugs and alcohol. Upon becoming a Christian, he vowed to God that he would never use drugs or alcoholic beverages again. The church of which he is now a member uses wine as an element in the Lord's Supper. What should the elders think, say or do?We'll come back to these situations after we have considered certain principles from God's Word that relate to this issue of alcoholic beverages.II. EthicsA. Where do you learn what to think, say or do in any and every situation?

1. From the Scripture alone.a. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16-17).b. " For the weapons of our warfare are not carnal but mighty through God to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4-5).c. "Trust in the Lord with all thine heart, and lean not unto thine own understanding; in all thy ways acknowledge him, and he shall direct thy paths" (Prov. 3:5-6).d. "He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered" (Prov. 28:26).e. "Woe unto them that are wise in their own eyes, and prudent in their own sight" (Is. 5:21).f. "For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" Is. 55:8-9).g. "I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts" (Is. 65:2).h. "The supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the scripture" (The Westminster Confession of Faith, 1:10).i. How many supreme standards of judgment are there in the world? Only one--the holy Scriptures. Jesus Christ is Lord over every area of life. It's not what I believe or you believe that determines what you should think, say or do in a particular situation. It's not what you "feel" like you ought to do, nor is it even how you "feel" the Lord is leading you that is to determine your actions. It is "what saith the Scriptures" that is always to determine your convictions or actions in any matter. B. What about my conscience? Isn't it a standard for me to follow in matters like the use of alcoholic beverages? 1. The conscience is a moral judge that either condemns or excuses your actions (Rom. 2:15).2. However, since the fall of Adam, the conscience of man is not a reliable standard by which to determine truth. The conscience condemns or excuses a man's actions based upon the ethical standard it is given. If the conscience is making judgments based upon the Word of God, it is reliable. If the conscience is making judgments based upon one's feelings, one's culture, one's environment, one's church background, or on any so-called expert, than the conscience is not

reliable. The conscience is not autonomous or independent. It is dependent upon some ethical standard. The only question is: Whose ethical standard? Yours or God's? The teachings of men or the Word of God? Your conscience must be submitted to the teaching of God's Word.3. In fact, the Scripture actually teaches you to distrust your own understanding, your own thoughts, and your own ways: "Be not wise in thine own eyes" (Prov. 3:7); "He that trusteth in his own heart is a fool" (Prov. 28:26); "Thy wisdom and thy knowledge, it hath perverted thee" (Is. 47:10); "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord" (Is. 55:8). Rather than trusting in your own thoughts and your own ways, God calls you to "trust in the Lord with all thine heart" (Prov. 3:5) for in Christ "are hid all the treasures of wisdom and knowledge" (Col. 2:3). III. The Different Positions On The Use Of Alcoholic BeveragesA. Prohibitionist1. The Scripture absolutely prohibits alcoholic beverages to all Christians.B. Abstentionist1. Alcoholic beverages are not expressly forbidden in Scripture, yet it is wise for all Christians to refrain from using them.C. Moderationist1. The Scripture commends the use of alcoholic beverages to all Christians if used moderately.IV. Biblical Teaching On The Use Of Alcoholic BeveragesA. All three of the above positions firmly agree on this one point: Drunkenness is a serious sin against the express command of God ("Do not be drunk with wine" Eph. 5:18).B. The Prohibitionist Position is contrary to the teaching of Scripture.1. Old Testament words for alcoholic beveragesa. Yayin (wine)(1) The same wine (yayin) that intoxicated Noah (Gen. 9:21), Lot (Gen. 19:32-35), Nabal (1 Sam. 25:36-37), and others (Is. 28:1,7) was given as a gift to others by godly men. For example, Melchizedek, a type of Christ and the priest of the Most High God, gave yayin to Abraham (Gen. 14:18; Heb. 7:3).(2) Yayin is commanded by God to be brought to Him as an offering in worship (Ex. 29:38,40; Lev. 23:13; Num. 15:5,7,10).(3) Yayin is a gracious blessing from God to be enjoyed by His people (Deut. 14:26; Ps. 104:14-15; Eccl. 9:7; Is. 55:1; Amos 9:13-15).(4) Yayin in plenty is a sign of God's blessing, while the lack of it is a sign of God's cursing (Deut. 28:39).(5) Yayin is one of the delicacies that Divine Wisdom prepares for all who seek her (Prov. 9:1-5).

b. Tirosh (new wine)(1) The same tirosh (new wine) that could enslave the heart when abused (Hos. 4:11) is a blessing from God (Gen. 27:28,37; Deut. 7:13; Prov. 3:10).(2) The removal of tirosh is a sign of God's curse (Deut. 28:51).c. 'asis (sweet wine)(1) The same'asis (sweet wine) that intoxicates when abused (Is. 49:26; Joel 1:5) is also used as a sign of the Messianic blessings to come for God's people (Joel 3:18; Amos 9:13).d. Shekar (strong drink, from the root shakar, to be drunk or intoxicated)(1) The same shekar (strong drink) that makes drunk (Prov. 20:1; Is. 5:11) is yet commanded to be offered as a drink offering to the Lord in worship (Num. 28:7), and is to be joyfully consumed as a part of the "rejoicing tithe" unto the Lord (Deut. 14:26). e. Hamer (wine in the Chaldean language, from hamar which means to ferment)(1) The same hamer abused by Belshazzar (Dan. 5:1-4) is a blessing God gives to His people (Deut. 32:14). In Deuteronomy 32:14 hamer (fermented wine) parallels the phrase "the blood of the grapes" and yet it is this same hamer that has the capacity to intoxicate in Daniel 5:1-4.f. Sobe (translated as wine, liquor, and drunken)(1) This word only occurs three times in the Old Testament (Is. 1:22; Hos. 4:18; Nahum 1:10).(2) God condemns Jerusalem because "the faithful city has become a harlot" (Is. 1:21) and because "your silver has become dross, your wine mixed with water" (Is. 1:22). The point being that all that was good in Jerusalem had become corrupted. Just as good silver is corrupted by dross, so good wine (sobe) is corrupted (not helped) by water. Thus, from this text it appears that the argument used by many today that the wine used in biblical times was diluted with water to such an extent as to render the alocoholic content of no effect is contradicted by Isaiah 1:22. For God says that the diluting of wine with water is a symbol of corrupting or adulterating that which is good. g. Mesek (wine mixed with spices)(1) The same mesek that produces an intoxicating drink (Is. 5:22) is used for one part of the banquet which Divine Wisdom prepares for those who seek her (Prov. 9:2,5).(2) Mesek describes the mingling of spices with wine (yayin) as in Proverbs 9:2,5 or the mingling of spices with strong drink (shekar) as in Isaiah 5:22. h. Mishrah (the juice of grapes)(1) There is a word in the Hebrew language that means "grape juice." The only time it is used in the Old Testament is in Numbers 6:3 where the Nazarite is not only forbidden from drinking yayin (wine) and shekar (strong drink), but is also prohibited from drinking mishrah (grape juice).

(2) Those who would argue from silence that there was an unfermented yayin (wine) used in the Old Testament must produce an example to demonstrate that such is the case. Simply to make an assertion is no argument. Otherwise, I can equally assert that such was not the case and my argument must stand. (3) In interpreting the meaning of the various words used for alcoholic beverages in the Old Testament, one should assume these words refer to fermented beverages wherever they appear (since there are clear biblical references to establish the fact that they could intoxicate when abused) unless the context clearly states otherwise and cannot be understood using the stndard meaning of the word found elsewhere in Scripture. In other words, God must define these words--we must not impose our own definition upon them (i.e. Scripture must interpret Scripture). (4) Finally, since God does use a word in the Old Testament that unambiguously means grape juice (mishrah), why is it used only once? Why is mishrah (grape juice) not used instead of yayin (wine) throughout the Old Testament if it was essentially grape juice that was being used as a common beverage. To the contrary, God demonstrates that yayin (wine) and mishrah (grape juice) are two different types of beverages by using two different words in Numbers 6:3--one being alcoholic (yayin), the other being nonalcoholic (mishrah). Thus, wine (yayin) must be understood throughout the Old Testament to be a fermented beverage unless God speaking in Scripture specifically alters the meaning. i. The only circumstances under which alcoholic beverages were prohibited in the Old Testament were the following:(1) While priests ministered in the Tabernacle before the Lord they were to be careful that their judgment was not impaired so as not to incur the wrath of God as did Nadab and Abihu (Lev. 10:9). (2) When kings sat in courts to rule as judges they were not to use anything that might dull their judgment in the use of God's law (Prov. 31:4,5).(3) When one took a Nazarite vow he was to refrain from what was lawfully enjoyed by others (e.g. wine, strong drink, vinegar, grape juice, grapes, or raisins) in order to demonstrate that he was consecrated to God (Num. 6:2-6). Those today who would use the Nazarite vow as a warrant to prohibit all alcoholic beverages must not stop with wine and strong drink, but must as well vow to refrain from consuming grape vinegar, grape juice, grapes or raisins (Num. 6:3). Moreover, they must not cut their hair (Num. 6:5), nor attend a funeral (Num. 6:6-7), not even the funeral of a close relative. Finally, when the days of the vow are completed (note here that this vow was not normally a lifelong separation from the things mentioned above), they must bring the following offerings to the door of the tabernacle (Num. 6:13-20): a male lamb, a female lamb, a ram, unleavened bread, drink offerings, and their hair. In other words, to resurrect the Nazarite vow is to resurrect the ceremonial shadows of the Old Testament law (Col. 2:17; Heb. 10:1). But again, note that when the vow was completed (Num. 6:20), it was not a sin to drink the same wine (yayin ) that one was forbidden to drink while under the Nazarite vow (Num.6:3). Thus, it is

clear that the use of alcoholic beverages was not normally unlawful to God's people.(4) The case of the Rechabites (Jer. 35:1-19) was a prophetic picture (like that of Hosea marrying a harlot) in which the Rechabite's refusal to drink wine, to build houses, to sow seed, and to plant vineyards indicated their willingness to obey the command of their father Jonadab (it was not God who prohibited these things to the Rechabites nor to any one else under normal circumstances) even though the command was strict. To the contrary, God's people, Judah, refused to obey God their Father. Furthermore, the Rechabite's vow not only involved abstaining from wine, but also other lawful activities such as building houses, sowing seed, and planting vineyards which likely indicated that a time of God's judgment was shortly to come in which the people of Judah would not drink wine, build houses, sow seed, nor plant vineyards in the land of Judah--they would be like the Rechabites. It is obvious that just as it was not unlawful for God's people to build houses, to sow seed in a field, or to plant vineyards, so it was not unlawful for God's people to drink wine. Those today who would follow the pattern of the Rechabites in vowing to refrain from alcoholic beverages must also refuse to sow seed, plant a vineyard and live in a house, and rather vow to dwell in tents for this was the total prophetic picture that was presented to Judah (the living in a house and planting a garden would have violated their vow as much as drinking wine, cf. Jer. 35:8-10). Moreover, the Rechabites did not condemn others for drinking wine (yayin), living in houses, or planting gardens, thus their example does not fit into the prohibitionist position where all use of alcoholic beverages is condemned by the prohibitionist.(5) The abuse of alcoholic beverages in drunkenness is strictly forbidden (Prov. 23:20).2. New Testament words for alcoholic beveragesa. Oinos (wine) (1) Oinos is very obviously an alcoholic beverage for it is used in the Septuagint (the Greek translation of the Hebrew Old Testament) to translate each of the Hebrew words that refer to an intoxicating drink (yayin, tirosh, 'asis, shekar, hamer, sobe). Though we saw that there is a Hebrew word for the juice of grapes (mishrah cf. Num. 6:3) used in the Old Testament, the Septuagint does not use oinos (wine) to translate that word which it should have done if oinos (wine) in the New Testament is simply grape juice. (2) Oinos in the New Testament is an intoxicating beverage for the word for a "winebibber" (i.e. one who drinks wine to an excess) is oinopotes (Mt. 11:19; Lk. 7:34). In contrast to John the Baptist, the Lord was accused of being both a glutton and a winebibber (he was neither) because he ate bread and drank wine with sinners (Mt. 9:10; Mt. 11:18-19; Mk. 2:15-16; Lk. 5:29-30; Lk. 7:33-34; Lk. 15:1-2). The obvious contrast between John the Baptist and the Lord Jesus is that John, a Nazarite, lived in the wilderness and neither ate bread nor drank wine (he ate locusts and wild honey, cf. Mt. 3:4; Mk. 1:6), while Christ, a Nazarene (not a Nazarite, but a Nazarene i.e. one from Nazareth), both ate bread

and drank wine. And yet the Jewish leaders found fault with both John and Christ. The Lord is simply pointing out to the Jewish leaders that their problem with John and with Him is not one of lifestyle (the lifestyles of John and Jesus were quite different), but rather their problem is with the message John and Jesus brought (the message of John and Jesus was the same). Jesus could hardly have been accused of being a winebibber had he totally abstained from alcoholic beverages as did John. (3) The same oinos that makes one drunk (Eph. 5:18) was created by Jesus to be served at a wedding feast with full knowledge that it had the capacity to make one drunk (Jn. 2:1-11). After tasting the wine which the Lord had created, the master of the feast told the bridegroom that it was the custom to give the guests "the good wine" first "and when the guests have well drunk" (literally, "when they become drunk") then to give them the inferior wine. The Greek word for "drunk" (Jn. 2:10), methuo is used without exception in the New Testament to refer to one being intoxicated (Mt. 24:49; Acts 2:15; 1 Cor. 11:21; 1 Thess. 5:7; Rev. 17:2,6). The Greek word for "drunkard" (methusos , cf. 1 Cor. 5:11; 1 Cor. 6:10) is a form of methuo. One other form of methuo is found in the New Testament, methuskomai (Lk. 12:45; Eph. 5:18; 1 Thess. 5:7), and this word also refers without exception to one being intoxicated. Thus, it is clear that "the good wine" (oinos) which Christ created had the capacity to intoxicate. The master of the feast relates to the bridegroom that the inferior wine was normally saved to last after the guests had consumed "the good wine" and were drunk (by then they would not notice the inferior quality of the wine they were drinking), but in this case "the good wine" (the same oinos that could make one drunk) which Jesus had created was saved and served to the guests last. There is no getting around the fact that "the good wine" which Christ created was "the good wine" which made guests drunk at wedding feasts (Jn. 2:10). Obviously, Christ is not condoning drunkenness, but rather giving His tacit approval for the lawful use of alcoholic beverages even in social contexts. (4) The same oinos that could intoxicate (Jn. 2:10; Eph. 5:18) was hailed for its medicinal value by an apostle of Jesus Christ (1 Tim. 5:23). This is not a mere suggestion from Paul to Timothy, but a command (literally, "Stop using water any longer, but continuously use a little wine on account of your stomach and your frequent weaknesses."). The inspired Word of the all wise God declares that wine in moderation is not detrimental to one's health, but to the contrary, beneficial to one's health ("Let God be true, but every man a liar" Rom. 3:4).(5) The same oinos that had the capacity to inebriate (Jn. 2:10; Eph. 5:18) was not forbidden in moderate use to elders or deacons (1 Tim. 3:2,8) The prohibition in 1 Timothy 3:2 is against lingering a long time beside one's wine (paroinos) i.e. lingering because one's glass is repeatedly filled until drunkenness occurs. This is actually a prohibition against drinking much wine not against the moderate use of wine. This is made clear in 1 Timothy 3:8 where the prohibition is against drinking "much wine", not against drinking wine at all.b. The fruit of the vine (Mt. 26:29; Mk. 14:25; Lk. 22:18)

(1) This phrase does not refer to grape juice any more than does the phrase "the blood of grapes" (in Gen. 49:11 "the blood of grapes" is parallel to yayin i.e. alcoholic wine, and in Deut. 32:14 "the blood of grapes" is parallel to hamer i.e. fermented wine). (2) If taken quite literally, "the fruit of the vine" would refer to whole grapes, thus the phrase must be used figuratively in some sense. (3) Dunlop Moore summarizes the distinct Jewish meaning of the phrase as follows: The expression the "fruit of the vine" is employed by our Saviour in the synoptical Gospels to denote the element contained in the cup of the Holy Supper. The fruit of the vine is literally the grape. But the Jews from time immemorial have used this phrase to designate the wine partaken of on sacred occasions, as at the Passover and on the evening of the Sabbath. The Mishna (De. Bened, cap. 6, pars i) expressly states, that, in pronouncing blessings, "the fruit of the vine" is the consecrated expression for yayin.. . . . The Christian Fathers, as well as the Jewish rabbis, have understood "the fruit of the vine" to mean wine in the proper sense. Our Lord, in instituting the Supper after the Passover, availed himself of the expression invariably employed by his countrymen in speaking of the wine of the Passover. On other occasions, when employing the language of common life, he calls wine by its ordinary name (Cited in The Christian And Alcoholic Beverages by Kenneth L. Gentry, p.55).(4) Furthermore, the drink offering that was poured out before the Lord at the Passover and on other occasions was wine not grape juice (Num. 28:24; cf. Num. 28:14 where the drink offering is specifically identified as wine, yayin ). It would certainly follow that the Lord used wine at the Passover celebration (and at the institution of the Lord's Supper) with His disciples in Matthew 26:29. (5) Just as Isaiah can refer to "a vineyard of red wine" (hamer, fermented wine ) in Isaiah 27:2 because fermented wine is derived from the vineyard, in like manner Jesus can can refer to "the fruit of the vine" and yet mean the fermented wine that is derived from the fruit of the vine.(6) Christ teaches that the "fruit of the vine" signifies "My blood of the new covenant" (Mt. 26:28). Though the phrase, "the blood of grapes" is not used in the Last Supper account, it is difficult to overlook the parallel between the "blood of grapes" and the "blood of the new covenant." Yet "the blood of grapes" is used synonomously for both yayin (alcoholic wine) in Genesis 49:11, and for hamer (fermented wine) in Deuteronomy 32:14.(7) Melchizedek is a type of Christ (Heb. 7:3) while Abraham is the father of all who believe (Rom. 4:11). Even as Abraham tithed of his increase to Melchizedek, the king of righteousness (Heb. 7::2,4), so do the children of Abraham tithe of their increase to Christ, the King of righteousness (Heb. 7:9-10). Likewise, even as Melchizedek, the priest of God Most High, gave to Abraham bread and wine (yayin ) and then blessed Abraham (Gen. 14:18-19), so does Christ, the Great High Priest of the new covenant, give to the children of Abraham bread and wine at the Lord's Supper and bless them (Mt. 26:26-29).

(8) Finally, one must assume that intoxicating wine was being used to celebrate the Lord's Supper in the church of Corinth for believers were combining the love feast with the Lord's Supper and some were partaking of the Lord's Supper in a drunken state as a result (cf. 1 Cor. 11:21 where the verb metheuo is used i.e. intoxicated). Although wine was clearly abused by the Corinthian believers in conjuction with the Lord's Supper, Paul does not condemn the Corinthian Chirsitans for using wine, nor does he prohibit the use of wine in the Lord's Supper. Paul's correction is directed toward their sinful abuse of wine not their lawful use of it. If wine was not lawfully to be used in the Lord's Supper, here was the ideal time for Paul to demonstrate where the use of wine would lead those who broke God's law by using it in the Lord's Supper. The silence concerning any prohibition of wine in the Lord's Supper at this point is deafening. c. Sikera (strong drink)(1) This is one of the intoxicating beverages that John the Baptist was prohibited from drinking (Lk. 1:15). The other intoxicating drink prohibited to John was oinos (wine). d. Gleukos (new wine) (1) Gleukos was certainly capable of intoxication for the disciples are accused of being filled with gleukos (new wine) in Acts 2:13. Whereas Peter attributes the behavior of the disciples not to drunkenness (metheuo), but to the Spirit of God (Acts 2:15). e. Therefore, the words used for wine in the New Testament (oinos, sikera, gleukos) speak of beverages that have the capacity to intoxicate contrary to the view of some who would argue that wine in the New Testament was so diluted with water that it was almost impossible to intoxicate using it, or that the wine of the New Testament was essentially grape juice. f. There was a Greek word available to the writers of the New Testament which might have been used to refer to grape juice (trux) had they wanted their readers to understand that the common beverage used by Christ, the disciples, Timothy, the elders and deacons, and the Corinthian believers was unfermented grape juice (A Greek-English Lexicon of the New Testament And Other Early Christian Literature , by Bauer, Arndt, and Gingrich, p.564). The Holy Spirit of God chose not to use trux (grape juice) even one time in the New Testament. There is therefore no reference in the New Testament to unfermented grape juice, but all references are to fermented wine. g. A summary of New Testament principles that argue against the Prohibitionist Position.(1) The reasoning of many Prohibitionists is as follows:(a) Scripture condemns drunkenness.(b) Drinking alcoholic beverages can lead to drunkenness.(c) Therefore, Scripture condemns the drinking of alcoholic beverages.

(2) However, following the same line of reasoning, Christians would also be forced to conclude the following:(a) Scripture condemns gluttony.(b) Eating food can lead to gluttony.(c) Therefore, Scripture condemns all eating of food.(3) Or the following:(a) Scripture condemns murder.(b) Owning a gun can lead to murder.(c) Therefore, Scripture condemns the owning of all guns.(4) Or the following:(a) Scripture condemns the abuse of authority.(b) Parents have abused their authority. (c) Therefore, Scripture condemns all parental authority.(5) It is not the lawful use of fermented wine that is condemned in Scripture. It is the unlawful abuse of fermented wine that is condemned in Scripture.(6) It is not what enters into the mouth that defiles a man, but rather that which proceeds from an evil heart that defiles him (Mk. 7:15-23). Therefore, wine that enters the mouth is not evil, but rather the sinful abuse of it which proceeds from an evil heart.(7) There is no material thing that is evil in and of itself, it is the abuse of it that is evil (Rom. 14:14). Therefore, wine is not intrinsically evil, rather it is the abuse of it that is sinful.(8) Don't submit your conscience to man-made decrees that forbid touching, tasting, or handling in order to keep the flesh in check, for they are all futile (Col. 2:20-23). The only way to keep the flesh in check is by living in dependence upon the Spirit in applying the finished work of Christ to your life (Col. 2:1-15). Therefore, God alone is Lord of the conscience (in the matter of alcoholic beverages and and in any other matter) and He has left your conscience free from the commandments of men that are in any way contrary to His word. (9) Don't give heed to doctrines of demons which teach that it is unlawful to marry or to eat certain foods which God has created, for every thing God has created is good and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the Word of God and prayer (1 Tim. 4:1-5). Therefore, since alcoholic beverages have been given by God to man (Ps. 104:14-15), they may be lawfully enjoyed by God's people if they are used with moderation and received with thanksgiving. Thus, to teach that it is sinful to use alcoholic beverages is to teach what Paul classifies as "doctrines of demons," for it is to teach that evil resides in what God has created, rather than in the evil hearts of men.

(10) The only prohibitions in the New Teatament against the use of alcoholic beverages were for those who had taken Nazarite vows (as in the case of John the Baptist in Lk. 1:15; Lk. 7:33), and for those who abused them by becoming intoxicated (Eph. 5:18).3. Therefore, I submit to you that the Scripture does not provide warrant for the Prohibitionist Position, but on the contrary does provide warrant for the moderate use of alcoholic beverages.C. The Abstentionist Position is also contrary to the teaching of Scripture.1. The position summarized: Alcoholic beverages are not expressly forbidden in Scripture, yet it is wise that all Christians abstain from using them.2. It is wise for reasons of expediency.a. It is a poor witness to unbelievers, to weaker brethren, and to our children. As a matter of love (not legalistic requirement), all Christians should totally abstain (Mt. 7:12; Rom. 14:15-21; Rom. 15:1-2; 1 Cor. 8:13; 1 Cor. 10:31-33; 1 Tim. 3:7).(1) A response to the argument that it is a poor witness.(a) It is true that we should always seek to be a good witness before believers and unbelievers alike.(b) But even that which constitutes a Christian witness must be judged by Scripture and not by our culture. If unbelievers judge that it is a poor witness for Christians to be so "intolerant" in their views of sexual promiscuity, should they change so as to have a better witness? Or if Christians are accused of being "narrow-minded" because of their pro-life views, should they be more concerned about what God says or what man says? If Scripture does not condemn a practice as a poor witness (but on the contrary approves of the practice), then neither should you disapprove of it. Does a Christian necessarily project a biblical Christian witness to the world by practicing total abstinence when there is no biblical warrant for doing so? No!(c) The Lord and His disciples continued to use alcoholic beverages despite the fact that sinful men abused them to their own destruction at the time in which Jesus lived just as they do today (1 Cor. 5:11; 1 Cor. 6:10). In fact, Jesus Himself was falsely accused of abusing wine (Lk. 7:31-35) and yet He didn't discontinue His practice of drinking wine (what the Lord drank was wine for what John the Baptist did not drink was wine, cf. Lk. 7:33). He even created wine for consumption in a social context (Jn. 2:1-12). Certainly no Christian would think of accusing the infinitely wise Son of God of being unwise in that situation. However, if one believes Jesus should have abstained from all wine because He was falsely accused of being a winebibber, then likewise He should have abstained from all bread because He was also falsely accused of being a glutton.(d) Who is the "weak" brother referred to by Paul (Rom. 14:15-21; Rom. 15:1b)? He is weak in his conscience i.e. his conscience condemns him for eating certain foods and drinking wine (perhaps because the food and wine had

previously been dedicated to idols) although both the food and wine found Christ's approval (Rom. 14:14). The problem with this "weak" brother was that his conscience was controlled by standards other than the Word of God (whether by his culture, by his own feelings, or by the commandments of men). He had allowed something other than God and His Word to be the lord of his conscience (which indicates that he was an immature Christian). As a result of this weakness, he was condemning the "strong" brother who could partake of the food and wine without offending his conscience; and thus the "weak" brother was thereby seeking to impose his "weakness" upon the church (Rom. 14:3b-4). (e) Who is the "strong" brother referred to by Paul (Rom. 14:2a; Rom. 15:1a)? He is strong in his conscience i.e. his conscience approves of him eating all foods and drinking the wine in question (Rom. 14:2a). The conscience of the "strong" brother is not controlled by anything except by God and His Word; and since Christ approves of the food and wine (Rom. 14:14), the "strong" brother is able to enjoy them to the glory of God (1 Cor. 10:31). This indicates that the "strong" brother is a mature Christian (Paul includes himself in the category of the "strong", rather than in the category of the "weak" cf. Rom. 14:14; Rom. 15:1a). As a result of his lawful liberty in this area, the "strong" brother was likely to flaunt his liberty before the "weak" brother, to despise and look down at him, and not to fully receive him into the fellowship of the church because of his weakness (Rom. 14:1a,3a).(f) What were both the "weak" and the "strong" to do in regard to these issues? /1/ One the one hand, each one was to be convinced in his own mind (i.e. not to act contrary to what you believe you are required to do at the time, Rom. 14:5b,22-23). On the other hand, the "weak" were not to stubbornly remain in a weak position. They were to diligently study the issue involved from the vantage point of God's Word and when persuaded that God approved of the practice in question, they were to submit their conscience to God's authoritative Word and change their conviction regardless of how they might still "feel" about the issue. /2/ The "weak" brother must immediately stop condemning the "strong" brother and must discontinue his attempts to impose his "weakness" upon the church (Rom. 14:3b-4). The "weak" were to outgrow their "weakness" and become mature Christians by submitting their conscience to the Word of God alone . However, it may actually be the case that a "weak" brother does outgrow his "weakness" in believing a certain practice to be sinful (e.g. drinking alcoholic beverages) and in expecting others to refrain from the practice. In such a case he becomes a "strong" believer, but for other reasons (e.g. he doesn't care for the taste of alcoholic beverages, or he has an allergic reaction to them) he may legitimately refrain from using them in a social or private setting (in other words, the "strong" brother is not required to use alcoholic beverages privately or socially). It would hardly be an act of love for elders to leave a brother (for whom Christ died) in his weakness. To truly fulfil Matthew 7:12 (i.e. to love others as oneself) requires an elder to patiently work with a "weak" brother to overcome his "weakness." Although the apostle Paul temporarily acted as one who was "weak" in the presence of a "weak" brother , he only did so in order to

win the "weak" to the position of the "strong" (1 Cor. 9:22). This practice of "weakness" was not intended to be permanent, but rather temporary. Paul would never have permitted the position of the "weak" to become the position endorsed by the church. Paul argued from the position of the "strong" in order to bring the "weak" out of his position of "weakness." /3/ On the other hand, the "strong" brother must immediately cease from tempting the "weak" to sin by encouraging him to violate his conscience in partaking of food and wine which he yet believes to be sin. To consciously flaunt one's liberty before a "weak" brother is to set a stumblingblock before him. It is to play the role of Satan in tempting him to sin (Rom. 14:13,20). The strong brother must be willing to sacrifice the lawful use of his Christian liberty temporarily in the presence of the "weak" brother, so as to keep him from stumbling (Rom. 14:21). In fact in 1 Corinthians 8:13, Paul hyperbolically illustrates this point by declaring that if eating food offered to idols leads a "weak" brother to stumble (i.e. leads a "weak" brother to eat while he yet believes it to be sinful), Paul will forever refrain from eating meat in the presence of the "weak" brother (however, for Paul to eat the meat privately at home would not violate this statement because the weak brother would have no knowledge of Paul's eating the meat in the privacy of his own home). Those who are "strong" must remember that there are issues more important than food or drink, namely, love for the brethren and the growth of God's kingdom (Rom. 14:16-18)./4/ Both the "weak" and the "strong" must above all else seek the profit of the other, seek to edify one another, and seek to demostrate the love of Christ to one another (Rom. 15:1-3). (g) The argument that we must permanently refrain from all alcoholic beverages in order to be a good witness is unbiblical. It is not the lawful use of wine that is a bad testimony, but the unlawful use of it. Children will not be any more likely to abuse wine when it is lawfully used within a Christian family, than they would be to abuse a car when it is lawfully used within a Christian family. You should not refrain from the lawful use of any of God's good gifts simply because there is the possibility of abuse, rather you should carefully instruct your children in the legitimate use. (h) Finally, the argument that we must permanently abstain from all alcoholic beverages in order to maintain a good testimony before men, will open the door to hundreds of legalistic standards imposed upon the Christian simply because of the possibility that someone might be offended. In the name of not offending people, you would have to give up pork, red meat, guns, beards, jewlry, etc. ad infinitum. This is a principle that cannot be carried out consistently, nor should it be, because it is unbiblical. b. The abstentionist also argues, "For the sake of the "constitutional alcoholics" around us, all Christians should abstain from the use of alcoholic beverages. There are so many "recovering alcoholics" in the work place, in the church, in the neighborhood, and in the family. Even seeing you drink one beer could lead them back into their syndrome.

(1) A reponse to the "constitutional alcoholic" argument.(a) It is true that certain people have different levels of tolerance to alcoholic beverages (just as it is true that there are differing degrees of tolerance for food among people). (b) But the notion that a predispostion toward a particular kind of sinful abuse (whether beer, sex, food, violence, fashion or any thing else) should lead all Christians to abstain permanently from the lawful use of that object (whether to abstain from all alcoholic beverages, from all sexual relationships with one's wife, from all food, from all corporal discipline, or from all clothing) is not biblical. Again, you should never wittingly tempt one whom you know to be vulnerable in a particular area, but that is quite different from advocating the permanent cessation of a good gift from God in all circumstances.(c) The Bible teaches that all men are predisposed to sin by nature and that all men are "constitutional sinners" (Ps. 51:5; Ps. 58:3; Rom. 5:19) and yet all men are responsible for their own sin. The fact that one habitually and sinfully abuses beer and is predisposed to abuse it, should not put him into some preferential class of treatment, for all men, women, and children are in the same condition (some of our sins are just more observable than others). The point that must be made if you are to truly help one who abuses alcoholic beverages is that his problem (like abuse in any other area) is a violation of God's holy Law. It is sin against the Most High God (in biblical terms he is a drunkard cf. 1 Cor. 5:11; 1 Cor. 6:10). His problem is not that he has developed an incurable disease (called alcoholism). His problem is that he has been convinced that he can never be completely cured ("once an alcoholic, always an alcoholic"). Thus, he is told, "Take even one sip of wine in the Lord's Supper and it might set the disease off again." The answer for the one who has abused alcoholic beverages is the same answer for all sinners: All sinful habits and sinful abuses are curable by the redemptive grace of God (once an alcoholic is not always an alcoholic for "where sin did abound, grace did much more abound" Rom. 5:20). The Bible proclaims in Romans 8:12 that all who have died with Christ are no longer debtors to the flesh (i.e. by God's grace Christians who have turned from the abuse of alcoholic beverages do not have to answer the door, when the temptation to become drunk comes knocking at the door). Furthermore, the one who was once a drunkard is no longer viewed as a drunkard after he has been washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit of God (1 Cor. 6:9-11). Are the rest of the sinful abuses mentioned in 1 Corinthians 6:9-11 incurable diseases? God forbid! The gospel is the power of God unto salvation to all who believe (Rom. 1:16). Thus, one is not necessarily helping the "alcoholic" by abstaining from all drinking any more than one would be helping the glutton by abstaining from all eating.(d) If it is true that all Christians should abstain from all alcoholic beverages for the sake of the "constitutional alcoholic", then Jesus was not wise in using wine in the presence of many "constitutional alcoholics" or potential "constitutional alcoholics" (Lk. 7:33-35) and even creating it to be used in a wedding feast where the possibility for drunkenness was certainly present (Jn 2:1-12).

(e) Researcher, John Langone, has noted:Heredity, errors in the body's chemistry that prevent the alcoholic from using alcohol properly, brain defects, allergy, vitamin deficiency, glandular problems, a defective "thermostat" that causes an uncontrollable thirst for alcohol all have been examined by researchers. But thus far, none has been shown to be specifically responsible for alcoholism. There is no physical examination or blood test that can yet be performed to determine why a person has become an alcoholic, or whether he or she will become one; and no one has isolated a specific gene, that unit of heredity, for alcoholism (cited in The Christian And Alcoholic Beverages by Kenneth L. Gentry, p.100). (f) Morris Chafetz, M.D., a reputable authority on the subject of alcoholism and member of the National Institute on Alcohol and Alcohol Abuse (NIAAA) has remarked, "Some say that only a hairline separates the social or moderate drinker from the alcoholic. Don't you believe it-a grand canyon separates them (cited in The Christian And Alcoholic Beverages by Kenneth L. Gentry, p.101)(g) The abuse of alcoholic beverages is not a problem with genetics, it is a problem with sin. The answer is Christ.c. Again the abstentionist argues, "All Christians should abstain from the alcoholic beverage because it is a drug that is harmful to one's health."(1) A response to the argument that alcoholic beverages are harmful to one's health.(a) The Scripture does not teach that wine is unhealthy. To the contrary it teaches that the lawful use of wine is good for one's health (1 Tim. 5:23). God would not have commended the lawful use of wine throughout Scripture, if it was destructive to one's health ("Let God be true, but every man a liar" Rom. 3:4) . (b) Divine Wisdom invites the foolish to drink of her wine (Prov. 9:5).(c) It is possible to be allergic to alcoholic beverages (just as some people are allergic to milk, eggs, sugar, etc). In such cases, one should abstain from the social and private use of alcoholic beverages, but it is no more necessary to encourage all Christians (even those who are not allergic) to refrain from their use than there is to encourage all Christians to abstain from the use of milk, eggs, or sugar simply because some may be allergic to these products.(d) Dr. Morris E. Chafetz, a physician that works with the NIAAA corrects this mistaken notion by indicating:Between effects of heavy or excessive alcohol intake and moderate drinking there is a great distinction. Excessive consumption increases mortality and produces various types of damage . . . . However, there is no evidence of damaging effects even from the steady intake of moderate amounts and, indeed, mortality statistics reviewed elsewhere in this Report suggest a possible beneficial effect. . . . In view of the statistical indications that moderate drinkers live longer than abstainers, it seems possible that the beneficial effect of

moderate drinking may apply especially to old age (Cited in The Christian And Alcoholic Beverages by Kenneth L. Gentry, p.104).(e) Raymond McCarthy, editor of Drinking and Intoxication, has confirmed the statements of Paul in 1 Timothy 5:23:In moderate amounts alcohol stimulates the flow of gastric juices and promotes motility. . . . There is no evidence that alcohol ever causes gastric ulcers, doctors forbid their ulcer patients to drink because of the increased gastric flow. Moderate amounts ofalcohol do not interfere with digestion; they may even promote it (Cited in The Christian And Alcoholic Beverages by Kenneth L. Gentry, p.105).d. Furthermore, the abstentionist declares, "All Christians should abstain from the use of alcoholic beverages because they are so abused within our culture."(1) A response to the cultural argument for abstaining from alcoholic beverages.(a) That is not all that is abused by this culture.(b) What about sex, money, food, clothing, academics, authority, etc.(c) The unlawful abuse of a thing does not argue against the lawful use of it, otherwise all Christians would be compelled to abstain from the lawful use of sex, money, food, clothing, academics, and authority (all these items are certainly abused today).(d) Christ commissioned the church to disciple all nations (in all cultures) baptizing them into the name of the Father, Son, and Holy Spirit, teaching them to observe all things that I have commanded you (Mt. 28:19-20). The answer is not to abstain from that which God declares to be lawful, but rather the answer is to teach the proper use of that which is lawful. 3. Therefore, I submit to you that the Abstinence Positon finds no warrant in Scripture, but to the contrary, the Scripture teaches the moderate use of alcoholic beverages.

V. The Five Scenarios RevisitedA. What should you think, say or do if you were to see a member of your congregation sipping wine at a local restaurant? You should greet him as a brother in Christ and understand that he is violating no command of God, but rather is enjoying the liberty which Christ has purchased for him. B. What should you think, say or do if you happen to see an elder in your church buying a six-pack of beer? You should greet him respectfully as an ordained officer within the church of Jesus Christ and understand that he has broken no statute of God, but rather is enjoying the liberty of conscience which Christ has purchased for him. Furthermore, he is taking the beer home to enjoy in the privacy of his home, rather than flaunting his liberty in public.

C. If you are the church member who is approached in the restaurant while sipping wine, and you are told that your actions have offended a brother, it is your responsibility to seek to remove the offense in a gracious, non-defensive manner. First, let the brother know that you appreciate his coming to you immediately, rather than allowing the incident to boil within him or using the incident as a juicy piece of gossip. Second, seek to present the biblical position of moderation, demonstrating that neither the prohibitionist position nor the abstentionist position can be defended biblically. Third, let him know that you would never wittingly offend a brother and that you don't believe a sin was committed on your part. Fourth, if you are unsuccessful in removing the offense after several attempts, bring an elder to help resolve the issue.D. Wine should be used in the Lord's Supper because it was the element Christ used in instituting the sacrament (cf. the discussion under the New Testament use of wine). We have no more authority to substitute grape juice for the wine than to substitute potato chips for the bread, or to substitute clear baby oil for water in baptism. Elders should be careful not to suddenly spring issues like this on potential members. Knowing in advance that many churches today use grape juice in the Lord's Supper rather than wine, elders should raise the topic with prospective members for their consideration and instruction as soon as possible. Most obstacles to using wine in the Lord's Supper can be overcome with potential members by giving the biblical warrant in a patient and gracious spirit. Do not set the precedent of giving grape juice to some and wine to others. Not only is it unbiblical, but it also gives members the idea that the worship of God is a matter of preference rather than a matter of God's command.E. The new convert (that has recently become a member of the church) should be advised that to make a vow that would prohibit him from coming to the Lord's Supper is an unlawful vow (e.g. the church uses wine and he vowed never to use wine). He should be gently instructed to repent of having made a rash vow (although it was a sincere vow). God does not require him to keep a vow that would bring him into direct disobedience to another command of God. Vows to God can only bind one to fulfill what the Lord declares to be His revealed will. Since the use of wine is not sinful and since it is God's revealed will that the new convert receive the Lord's Supper (with wine), he must at least make allowance for using wine in the Lord's Supper by rescinding his vow through repentance and forgiveness even if he chooses to abstain from alcoholic beverages in every other situation. God does not require the use of alcoholic beverages in social or private settings, but He does require it in the Lord's Supper.

BibliographyGentry, Kenneth L. The Christian And Alcoholic Beverages, Baker Book House, Grand Rapids, Michigan, 1986.

Playfair, William L. The Useful Lie, Crossway Books, Wheaton, Illinois, 1991 (this book exposes the lies of the Recovery Movement and the Twelve Step Program).Williamson, G.I. Wine In The Bible & The Church, Presbyterian and Reformed Publishing Company, Phillipsburg, New Jersey, 1976.