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Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind... Romans 12:2

Drinking With Thanksgiving

by Jeffrey J. Meyers

Drink is in itself a good creature of God, and to be received with thankfulness, but the abuse of drink is from Satan; the wine is from God, but the drunkard is from the Devil. — Increase Mather in Woe to Drunkards (1673).

Jesus commands us to drink wine. He took a loaf of bread and said, "Take, eat," and a cup of wine and said, "Drink this, all of you" (Matt. 26:26-28). The argument is over before it has even started. There really should be no controversy. There ought to be no teetotalers in the kingdom of God. All are commanded to drink wine at the Lamb's high feast. Abstinence is a sin. Not to drink wine with Jesus at his Table implies that one cannot relax and enjoy God's abundant, luxurious provision for his beloved people. Nevertheless, in order to fill out the thousand-word requirement for this essay, I'll take the rest of the article to discuss the overwhelming evidence from the Bible that God has gifted us with alcoholic wine and beer for our enjoyment.

The "wine" commended by God and used in moderation by the people of God in the Bible is not "grape juice" but alcoholic wine and beer (Gen. 9:21; Psalm 104:14-15; Eccl. 9:7). Every word used to describe "wine" or "strong drink" (which is really "beer") in the Old Testament is used in contexts that connote their inebriating qualities (yayin, Gen. 9:21; tirosh, Hos. 4:11; asis, Joel 1:5; shekar, Lev. 10:9). Similarly, every word used to describe "wine" or "strong drink" in the New Testament is used in contexts that connote their inebriating qualities (oinos, Luke 7:33-35; 1 Tim. 3:8; Titus 1:7; 2:3; Eph. 5:18; gleukos, Acts 2:13; sikera, Luke 1:15; cf. Lev. 10:9). There is not a shred of genuine evidence from the first century or from the New Testament itself to indicate that "wine" used by the people of God was anything but alcoholic wine. Alcoholic content in the ancient world varied from about 5% to 20%. The low end alcoholic "New wine" (aerobically fermented) and inferior aged wine (anaerobically fermented using poor yeast and low sugar content grapes) were relatively abundant and inexpensive. High quality aged wine or "the best" as the master of the banquet called it (John 2:10) was rarely enjoyed by the common people.

The OT makes no distinction between alcoholic and non-alcoholic wine, warning against the one and commending the other. If "wine" really meant grape juice, then the authors of the OT would have used the Hebrew word for "grape juice" (Num. 6:3). The fact is that the people of God drank the juice of the grape at all stages of its productionCfrom the freshly pressed "must" and the aerobically fermented "new wine" to the anaerobically aged fine wineCit was all lawful for God's people to drink in moderation.

God is so far from discouraging the production of wine and strong drink that He commands that it be included as a necessary part of the sacrifices that his people offered to Him (Exod. 29:38, 40; Lev. 23:13; Num. 15:5, 7, 10; 28:7). Every believer had to offer wine as a necessary part of the sacrificial system. If he didn't produce it himself, then he had to purchase it from someone who did. There was no escaping complicity in the alcohol business in the Old Testament.

God not only permits his people to drink wine, he commands that they do so during at least one of the major feasts (Deut. 14:22-26). They were to purchase "wine and strong drink [beer]" in order to "rejoice in the presence of the Lord." One should note the social nature of biblical drinking. The purpose of wine and strong drink is to foster joyful fellowship. In the Bible no one drinks alone. In America alcohol has been removed from the Lord's table and the family's table. Americans drink alone in order to escape. This leads to a nation of individual alcoholics. The biblical model for drinking leads in the opposite direction to help solidify community and family ties through festive gatherings around various "common" tables, the Lord's table being at the center. (Once again, we read of the appropriateness of Israelites "purchasing" (Deut. 14:26) wine and strong drink in order to make merry at this feast. There is nothing unlawful, suspicious, or dangerous about the alcohol business in the Old Testament.)

The solemn fact that such alcoholic wine is liable to abuse, is never used as a practical reason for total abstinence. Wine and beer are good gifts of God given to cheer the hearts of men (Ps. 4:7; 104:14-15; Judg. 9:13). The one who drinks must do so giving thanks to God and without abusing God's good gift (cf. 1 Tim. 4:1-5).

God's solemn warnings against the abuse of wine and strong drink are not to be taken lightly. Drunkenness is a dangerous sin expressly condemned in the OT (Gen. 19: 32ff; Isa. 28:7; Ps. 78:65; Prov. 20:1; 23:20-21, 29-30, 33). Drunkenness distorts one's perception of God's world (Prov. 23:29-30; Jer. 25:16; Isa. 28:7; Hos. 4:11; cf. Luke 21:34). Drunkenness destroys one's vocational capacity (Prov. 23:20-21; 31:4-5; Isa. 5:22-23). Drunkenness is in violation of godly social behavior (Isa. 28:7-8; Jer. 25:27; Ps. 107:27; Prov. 20:1; 23:29-30). Drunkenness distorts judicial and moral discernment (Gen. 19:32; Lam. 4:221; Joel 3:3; Isa. 5:11-12). But one should note that it is precisely the intoxicating qualities of wine and beer that commend them to those who are in great pain or near death. The ancient world used alcoholic drinks as anesthesia (Prov. 31:6).

These strong warnings against drunkenness notwithstanding, the OT never advocates the prohibition of the use wine or strong drink as a defense against the abuse of alcohol. There is a clear difference in the OT between the use and abuse of alcoholic beverages. Prohibitionists and abstentionists condemn the use of all alcoholic beverages, arguing that the liability to abuse alone ought to cause us to refuse to drink. The Bible never argues this way. This kind of reasoning is fallacious. It necessarily leads to a dangerous form of legalism. The Bible also warns kings against spending their strength on women (Prov. 31:1-3). Therefore, kings should abstain from contact with all women? Gluttony is often condemned in tandem with drunkenness (Deut. 21:20; Prov. 23:21). Therefore, abstaining from all eating is the best choice for the believer? Sexual perversion is also condemned along with drunkenness (Rom. 13:13; 1 Peter 4:3). Therefore, better for the really spiritual Christian to abstain from sex altogether? Sex, food, and wine can be abused; but they nevertheless are good gifts from God that can be used by the people of God when they are enjoyed in accordance with the righteous requirements of God (1 Tim. 4:1ff).

Do not suppose that abuses are eliminated by destroying the object which is abused. Men can go wrong with wine and women. Shall we prohibit and abolish women? The sun, moon, and stars have been worshipped. Shall we pluck them out of the sky? — Martin Luther

Jeffrey J. Meyers is the pastor of Providence Reformed Presbyterian Church.

See also Abstinence for a Life of Wholehearted Service.
Return to Volume 8, Number 2.