Maybe the drinking is the root of your struggling faith?
Take the time to read this in depth study about wine and drink etc...It will do you good I promise. :angel:
Should Christians oppose social drinking?
Todd Clippard
Topic(s): Christian Life, Moral Issues
The Bible does indeed make the aforementioned statements. But all should also know the Bible only uses one word to describe both alcoholic and non-alcoholic wines. The common term for wine as used in the New Testament is oinos<. This is also true in the Septuagint, the Greek translation of the Hebrew Old Testament.
Oinos indicating the presence of alcoholic beverages:
In the Old Testament, Genesis 9:21 says, "Then he (Noah) drank of the wine (oinos) and was drunk". Genesis 9:24 says Noah "awoke from his wine," indicating he had "sobered up." Genesis 19:32-35 says Lot's daughters "made their father drink wine" (oinos). He became drunk and was unaware of the sin they committed with him.
In the New Testament, Revelation 17:2 speaks of those who "were made drunk with the wine (oinos) "
Oinos which cannot refer to intoxicating beverages:
Isaiah 16:10 says "no treaders will tread out wine (oinos) in the presses", and Joel 2:24 says "the vats shall overflow with new wine (oinos) and oil." We might also note Isaiah 65:8, which speaks of the "wine found in the cluster," that is to say, still on the vine.
In the New Testament, Jesus said men do not "put new wine (oinos) into old wineskins " (Matt 9:17).
These are but a few of the many passages that show both usages of the Greek word oinos. Since oinos is used in both senses, the context of Scripture must determine whether alcoholic or non-alcoholic beverages are under consideration.
The wedding feast at Cana
As mentioned in the original inquiry, John 2:1-11 is cited in defense of those who would promote social drinking. It is argued that Jesus miraculously created alcoholic wine at the wedding feast of Cana. Proponents say the phrases "the good wine" and "well drunk" necessarily refer to alcoholic beverages. Such is incorrect historically, linguistically, and contextually.
In reference to "the good wine," Samuele Bacchiocchi quotes Pliny, (a first-century Roman scholar), saying "wines are most beneficial when all their potency is removed by the strainer" (Wine in the Bible, p. 42). He also quotes first-century Greek historian Plutarch, saying "wine is 'much more pleasant to drink' when it 'neither inflames brain or infests the mind and passions' because its strength has been removed through frequent filtering" (ibid).
Bacchiocchi finally refers to the Talmud (the Jewish law and rabbinic traditions) as saying "that drinking to the accompaniment of musical instruments on festive occasions such as weddings was forbidden" (ibid, emp mine - JTC).
Concerning the phrase "well drunk," it is assumed the wedding guest were already intoxicated before Jesus performed the miracle of creating wine from water. The Bible says six waterpots capable of "containing 20 or 30 gallons apiece" were placed before Jesus. This means that at least 120 - 180 gallons of water were miraculously changed into wine. Shall we assume Jesus created 120-180 gallons of intoxicating beverages for a group wedding guests who were already quite intoxicated? The Greek verb translated "have well drunk" (v 10) in the KJV/NKJV is translated "have drunk freely" in the RSV. Also, the context speaks of the discerning palate of the guests as still being in full function. The palate is keenest at the beginning of a meal or prior to the quenching of thirst. After much indulgence at the dinner table or in drinking a beverage, the palate is not so discerning. Most of us can relate to this in reference to the meals we often eat at Thanksgiving or some other festive occasion. We understand that the best bites are the first, and that the latter lack the keen taste of the former, though they are identical.
Of considerable import is the fact that the intoxicating wines of the first century did not contain the potency of our modern beverages. The wines of the first century contained a very low percentage of alcoholic content, generally about 2 or 3% (our modern beer is 5%). Even these slight intoxicants were often mixed with 2-3 parts water to cut their potency by up to 75%. Our modern wines contain anywhere from 12 - 25% alcoholic content by volume. Thus, the two cannot be accurately compared so far as the intoxicating effect of each is concerned.
Paul's statement to Timothy in 1 Timothy 5:23
Consider now Paul's admonition to Timothy in 1 Timothy 5:23 which reads, "No longer drink only water, but use a little wine for your stomach's sake, and your frequent infirmities" (NKJV). Proponents of social drinking manage to find much in this text which simply isn't there, primarily the use of alcoholic wine. We have already shown that the context must determine the type of wine (oinos) intended by the author. What advantage would alcoholic wine have in settling the stomach over non-alcoholic? It is likely that Paul here refers to non-alcoholic wine/juice, as it probably would have been boiled to eliminate impurities and destroy the fermenting agents. Second, the word translated "use" is from the Greek chraomai which means "take" or "make use of." It is not the word for "drink" which might imply much use, but rather a word that we might use in reference to taking medicine, something used sparingly and only as needed. Third, note Paul's introductory phrase, "No longer drink only water." This implies Timothy completely abstained from drinking any type of beverage made from the grape. This would be consistent with the practice of God's servants dating back to the days of the priests (Lev 10:9-10) and the Nazarites (Num 6). Finally, the text does not encourage the use of alcohol in social settings. There is a specific purpose for the use of this wine, "for your stomach's sake and for your frequent infirmities." Paul here enjoins the use of wine for medicinal use. The phrase makes this perfectly clear. Any attempt to read into this text the use of alcoholic beverages in social settings only shows the bias of the disputant.
Another passage mentioned which is commonly misused to promote social drinking among Christians is found in the qualifications of deacons. In 1 Timothy 3:8, the Bible says a deacon must be "not given to much wine." The argument hinges on the word "much," as if Paul was saying, 'a little wine is acceptable, but not a lot.' However, the tenor and thrust of the Scriptures holds the recreational use of alcohol as inconsistent with holy living. Consider the following scriptural descriptions of the influence of alcoholic beverages:
"Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise" Proverbs 20:1;
"Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder" Proverbs 23:29-32;
"But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean" Isaiah 28:7-8.
The biblical exhortation to soberness.
In some instances, this word simply means "to be in one's right mind," translated from the Greek sophroneo. (cf 2 Cor 5:13; 1 Tim 3:2; Titus 1:8; Titus 2:4, 6; 1 Peter 4:7). However, in other places, the word "sober" carries the modern usage of being free from the influence of alcohol, being translated from the Greek nephos (1 Thes 5:6-8). In fact, in the qualifications for the wives of elders and deacons is found the command to be sober (nephaleos - free from the influence of wine). Shall we then contend that it is acceptable for the elders and deacons to use alcohol in moderation, but their wives must be teetotalers? In Titus 2:1-6, the aged men are commanded to be "sober" (nephaleos - v 2), while the aged women are commanded "not to be given to much wine" (v 3). This seems to be just the opposite of the commands concerning elders, deacons, and their wives. Also, in verses 4-6 there is no commandment given to the young women or the young men regarding sobriety (nephaleos). Does this mean there are no prohibitions placed upon them in this regard?
Finally, many Christians use the following argument in defense of social drinking, "The Bible doesn't condemn the social use of alcohol, only its excessive use. I may drink in moderation without violating the will of God." Question, how does this question fall on the ear, "John, why don't you come over to the house and study the Bible with me over a couple of beers?" Doesn't fall pleasantly upon the ear does it? Aside from what common sense tells us, the Bible does address the subject of social drinking.
In speaking of the ungodliness of the Gentiles, Peter wrote, "For we have spent enough of our past lifetime in doing the will of Gentiles -- when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries" (1 Pet 4:3 - NKJV). Note the distinction between "drunkenness" and "drinking parties." "Drinking parties" (banquetings - KJV) comes from the Greek potos meaning "drinking or carousing." Earlier in the same letter, Peter pleaded, "Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul" (1 Pet 2:11). Can there be any doubt that the use of alcohol wars against the soul? Remember Proverbs 20:1; "Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise."
The Works of the Flesh
In listing the works of the flesh in Galatians 5:19-21, the apostle Paul mentions both drunkenness and revelries. But just in case that wasn't clear enough, he added these words, "and the like" (v 21). This would be considered somewhat of a "catch-all" phrase for any evil thing not specified in the previous verses. In 1 Thessalonians 5:21-22, Paul wrote, "Test all things; hold fast what is good. Abstain from every form of evil" (NKJV). The word translated "good" is from the Greek kalos, meaning "commendable, admirable, excellent in its nature and characteristics, praiseworthy, morally good, noble, affecting the mind agreeably" (Strong's). None of these traits can be ascribed to the use of alcohol.
The use of alcohol in moderation in social or private settings has many defenders, but no defense. Remember Paul's admonition to Timothy, "Be not a partaker in other men's sins, keep thy self pure" (1 Tim 5:
This is always a lively debate among brothers and sisters. I have studied it at length myself, because I wanted to know the truth and have come to the conclusion that drunkenness is a sin. Consuming alcoholic beverages is not. The passage listed by the OP never say that one should not consume an alcoholic beverages. There is a lot of speculation from early church fathers, several passages listed that prohibit or warn against drunkenness, but none that outright prohibit the consumption of alcohol.
Did you know that God actually told His people to drink liquor in celebration? Look at Deuteronomy 14:26:
"You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the LORD your God and rejoice, you and your household."
The term "strong drink" is liquor, not just weak wine. Check it out yourself in context.
A christian should be aiming to glorify God, edify fellow believers, and have a good reputation before believers and unbelievers
"For you brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another" (Galatians 5:13).
13 Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as an instrument of righteousness. Romans 6:
Dont take your liberty as a license to sin. Also, if what you do makes another person stumble;dont do it in their presence.
James 4:16As it is, you boast in your proud intentions. All such boasting is evil. 17Therefore, whoever knows the right thing to do, yet fails to do it, is guilty of sin.
We need to be cautious to not distort our liberties in Christ.
Walking to the edge of a cliff will inevitably lead to the cliff edge collapsing. When you play with fire you will get burned!
Drifting from Christ is not a pleasant circumstance. Satan is waiting in the shadows eager to aid you in making a mockery of your witness! Will you help him or will you walk the straight and narrow?
Examine yourself to see that you are in the faith OFTEN according to Gods Words.
Matthew Henry's Commentary : Galatians 5:13
He tells them (v. 13) that they had been called unto liberty, and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh �that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another, to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to.
Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness (1 Tim. 6:3 ), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another
