Apr 19, · Answer: Scripture has much to say regarding the drinking of alcohol (Leviticus ; Numbers ; Deuteronomy ; Judges , 7, 14; Proverbs ; ; Isaiah , 22; ; ; ; ). However, Scripture does not . Denver Bible Church agrees with Brian that God's Word approves of drinking wine, beer and other alcohol. First consider that the warnings against drunkenness actually affirm the drinking of alcohol in moderation. And then see below the many biblical evidences showing that God approves of wine.
I have always been taught that drinking was spoken against in doed Bible and that it was wrong. Recently, I've been talking to a Christian friend who told me that it was actually okay to drink alcohol according to the Bible.
Can you help me sort out these conflicting values? What does the Bible really say about drinking alcohol? God commands us to obey laws wne these when He says, "Everyone must submit himself to the governing authorities, for there is no authority except that which God has established.
But what about after you turn 21? Is it okay for a Christian to drink then? Although there are some situations in which the Bible forbids alcohol, it never says that alcohol is always wrong.
Although I cannot make that decision for you, I can share with you 6 things the Bible does say about drinking alcohol:. Paul told Timothy, "Stop drinking only water and use a little wine because of your stomach and your frequent illness. John Psalm says, "He makes grass to grow for the cattle, and plants sah man to cultivate—bringing forth food from the earth; wine that gladdens the heart of man, oil baout make his face shine, and bread that sustains his heart.
Tge the Bible never says that alcohol itself is how to open xps files in vista, it does say many times that drunkenness is a sin.
God says, "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. For a few examples, see Romans ; Galatians ; 1 Peter God explains in Romans 14 and 1 Corinthians 8 that we should be considerate of other Christians who have different convictions than we do.
Some Christians believe that alcohol is wwine sinful. And their convictions should be respected. God says, "If your alcohpl is distressed because of what you eat, you are no longer acting in love. Do sat by your eating destroy your brother for whom Christ how to paint factory rims black. Let us therefore make every effort to do what leads to peace and to mutual edification It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall.
Paul alfohol in 1 Corinthians 9 that even though he was allowed to eat and what does pell grant stand for anything he wanted, he was very careful not to do things that would hinder the gospel of Christ.
He said, "Though I am free and belong to no man, I make myself a slave to everyone, to win as many a possible. I do all this for shat sake of the gospel, that I may share in its blessings. The Bible contains lots of warnings about how tempting and dangerous it is to get involved with alcohol. A wise mother told her son, "It is not for kings, O Lemuel - not for kings to drink wine, not for rulers to crave beer, lest they drink and forget what the law decrees, and deprive all the oppressed of abojt rights.
In the end it bites like a snake and poisons like abot viper. These Bible passages suggest that it is often wise to totally stay away from alcohol since it can be a difficult thing to control. Alcohol can easily seduce you, and before you know it, it controls you. How many girls have had a few drinks and then ended up in bed with a strange man? How many adults have had a few drinks and then ended up in a serious car accident? These situations are all too common.
God is looking out for you when He warns you about the dangers of alcohol and drunkenness. I think it is possible to live a godly life and enjoy a small amount of alcohol.
But the person who chooses not to drink saj all also lives a godly life, as long as he does it without condemning those who do. Ecclesiastes "Go, eat your good with gladness, and drink your wine with what do you mean by optimization joyful heart, for God has already approved of what you do.
Ephesians "Do not get drunk on wine, which leads to debauchery. Psalm "He makes grass grow for the cattle, and plants for people to cultivate - bringing forth food from the earth: wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts.
Proverbs "Wine is a mocker and beer a brawler; whoever is led astray by them is not wise. Related Articles - the below articles will aid in your study of Scripture and determining what God is telling you about the conviction or freedom of drinking alcohol. This article is part of our larger Spiritual Life resource meant to alchool your sau about the Bible, God and the Christian faith.
Remember that as you read these articles, the Holy Spirit will give you understanding and discernment what is my dream mean make the right decision for your walk wat Jesus Christ! If you know others struggling with these faith questions, please share and help others discover the truth on these controversial aabout.
Although I cannot make that decision for you, I can share with you 6 things the Bible does say about drinking aboyt 1. The Bible allows Christians to drink alcohol for medical reasons. The Bible sometimes portrays alcohol as something good and enjoyable.
The Bible’s answer. It is not a sin to drink alcohol in moderation. The Bible describes wine as a gift from God that can make life more enjoyable. (Psalm , 15; Ecclesiastes 3: 13; ) The Bible also acknowledges the medicinal value of wine. — 1 Timothy 5: Jesus drank wine . Mar 02, · Although the Bible never says that alcohol itself is sinful, it does say many times that drunkenness is a sin. God says, "Do not get drunk on wine, Author: Christy Shipe. The Lord then spoke to Aaron, saying, “Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you will not die—it is a perpetual statute throughout your generations— Ezekiel
Many well-meaning Christians find the fundamental justification for their moderate drinking of alcoholic beverages in the teachings and example of Jesus. It is alleged that Christ not only partook of fermented wine but also produced it in abundant quantity at the wedding of Cana and gave it to His disciples at the Last Supper. Norman L. Geisler, for example, explicitly states in his article "A Christian Perspective on Wine-Drinking" that "it is false to say that Jesus made unfermented wine.
As a matter of fact, He made wine that tasted so good the people at the wedding feast in Cana said it was better than the wine they had just drunk. Surely they would not have said this if it had tasted flat to them. These are the same words used for fermented wine elsewhere in the New Testament. The reason is simple. The example and teachings of Christ are normative for Christian belief and practice.
If Christ made, commended and used fermented wine, then there can hardly be anything intrinsically wrong with a moderate drinking of alcoholic beverages! Simply stated, "If wine was good enough for Jesus, it is good enough for me! Objective and Procedure. Our primary objective is to ascertain whether indeed Christ by His teachings and example sanctioned the use of fermented wine. The chapter is divided into the following five wine-related stories or sayings:. Luke Matthew ; Luke Importance of the Miracle.
They argue that if Jesus produced between and gallons of high-quality alcoholic wine for the wedding party and guests at Cana, it is evident that He approved of its use in moderation. The belief that the wine Christ provided in Cana was alcoholic rests on five major assumptions. First, it is assumed that the word oinos "wine" indicates only "fermented-quality grape drink, i.
Third, it is assumed that the Jews did not know how to prevent the fermentation of grape juice; and since, as argued by William Hendriksen, the season of the wedding was just before Spring Passover cf.
John , that is, six months after the grape harvest, the wine used at Cana had ample time to ferment. Consequently, the wine Jesus made must also have been fermented. The Meaning of Oinos.
The popular assumption that both in secular and Biblical Greek the word oinos meant fermented grape juice exclusively was examined at great length in Chapter 2. We submitted numerous examples from both pagan and Christian authors who used the Greek word oinos referring both to fermented and unfermented grape juice. We also noticed that oinos is used at least 33 times in the Septuagint to translate tirosh, the Hebrew word for grape juice. A better acquaintance with the use of the word "wine," not only in the Greek language, but also in old English, Latin and Hebrew, would have saved scholars from falling into the mistaken conclusion that oinos means only fermented wine.
The truth of the matter is, as we have shown, that oinos is a generic term, including all kinds of wine, unfermented and fermented , like yayin in Hebrew and vinum in Latin.
Thus the fact that the wine made by Christ at Cana is called oinos, offers no ground for concluding that it was fermented wine. Its nature must be determined by internal evidence and moral likelihood. The record of the evangelist, as we shall see, affords information for determining this question. Is Oinos Always Alcoholic? The second assumption, that both the wine that ran out and the wine Jesus made were alcoholic, depends largely upon the first assumption, namely, that the word oinos means exclusively alcoholic wine.
As stated by Kenneth L. Gentry, "The word oinos is used in reference to both wines in question. It has been shown that this word indicates fermented-quality grape drink, i.
This assumption is discredited by two facts. First, as mentioned earlier, the word oinos is a generic term referring either to fermented or to unfermented wine.
Thus the fact that the same word oinos is used for both wines in question does not necessitate that both wines be alcoholic. It signifies only a production of the vine. Second, the wine provided by Christ is differentiated from the other by being characterized as ton kalon, "the good" wine. This suggests that the two wines were not identical. The nature of the difference between the two wines will be discussed below.
Preservation of Grape Juice. The third assumption, that it would have been impossible to supply unfermented grape juice for a Spring time wedding about six months after vintage, rests on the assumption that the technology for preserving grape juice unfermented was unknown at the time. The latter assumption is clearly discredited by numerous testimonies from the Roman world of New Testament times describing various methods for preserving grape juice.
We have seen in Chapter 4 that the preservation of grape juice was in some ways a simpler process than the preservation of fermented wine. Thus, the possibility existed at the wedding of Cana to supply unfermented grape juice near the Passover season, since such a beverage could be kept unfermented throughout the year.
Such an assumption is based on twentieth-century tastes. But no such sense is to be attached to the word here. We noted in Chapter 4 that in the Roman world of New Testament times, the best wines were those whose alcoholic potency had been removed by boiling or filtration. Pliny, for example, says that "wines are most beneficial utilissimum when all their potency has been removed by the strainer. Referring to some of the same ancient authors, Barnes says: "Pliny, Plutarch and Horace describe wine as good, or mention that as the best wine which was harmless or innocent—poculis vini innocentis.
Lib iv. It is rather to be presumed that it was milder. That would be the best wine certainly. The wine referred to here was doubtless such as was commonly drunk in Palestine. That was the pure juice of the grape. It was not brandied wine; nor drugged wine; nor wine compounded of various substances such as we drink in this land. The common wine drunk in Palestine was that which was the simple juice of the grape. The wine Christ made was of high quality, not because of its alcohol content, but because, as Henry Morris explains, it was "new wine, freshly created!
It was not old, decayed wine, as it would have to be if it were intoxicating. There was no time for the fermentation process to break down the structure of its energy-giving sugars into disintegrative alcohols. It thus was a fitting representation of His glory and was appropriate to serve as the very first of His great miracles John Rabbinical Witness. The rabbinical witness on the nature of wine is not unanimous. Rabbi Isidore Koplowitz points out in his introduction to his collection of rabbinical statements on wine and strong drink that "it is true that some Talmudic doctors have sanctioned, aye, even recommended the moderate use of wine.
But it is equally true that many Talmudic Rabbins have in vigorous words condemned the drinking of wine and strong drinks. Some Rabbins have even ascribed the downfall of Israel to wine. This awareness of the harmful effect of alcoholic wine explains why some rabbis recommended the use of boiled wine. Speaking of the latter, the Mishna says: "Rabbi Yehuda permits it [boiled wine as heave-offering], because it improves it [its quality].
The latter is confirmed by later testimonies of rabbis quoted later in this chapter in the discussion of the Passover wine. In the light of these testimonies and considerations we would conclude that the wine provided by Christ was described as "the good wine" because it was not intoxicating. Moral Implications. Another reason leading us to reject the assumption that "the good wine" produced by Christ was high in alcoholic content is the negative reflection such an assumption casts upon the wisdom of the Son of God.
If, in addition to the considerable quantity of alleged alcoholic wine already consumed, Christ miraculously produced between and gallons of intoxicating wine for the use of men, women and children gathered together at the wedding feast, then He must be held morally responsible for prolonging and increasing their intoxication.
His miracle would only serve to sanction the excessive drinking of alcoholic beverages. Joseph P. Free rightly observes that the large amount of wine miraculously produced by Christ toward the end of a wedding feast proves either: "1. Excessive [alcoholic] drinking was allowable, or 2. The oinos in this case was grape juice. In the light of the whole Old Testament condemnation of wine, it certainly would appear that the beverage was grape juice. It is against the principle of Scriptural and moral analogy to suppose that Christ, the Creator of good things Gen , 10, 12, 18, 21, 25; Col , would exert His supernatural energy to bring into existence an intoxicating wine which Scripture condemns as "a mocker" and "a brawler" Prov and which the Holy Spirit has chosen as the symbol of divine wrath.
Scriptural and moral consistency require that "the good wine" produced by Christ was fresh, unfermented grape juice. The very adjective used to describe the wine supports this conclusion.
Field, "that the adjective used to describe the wine made by Christ is not agathos, good, simply, but kalos, that which is morally excellent or befitting. Referring to the nature of the wine produced by Christ, Ellen White says: "The wine which Christ provided for the feast, and that which He gave to the disciples as a symbol of His own blood, was the pure juice of the grape. The unfermented wine which He provided for the wedding guests was a wholesome and refreshing drink.
Its effect was to bring the taste into harmony with a healthful appetite. The full statement reads: "Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse; but thou hast kept the good wine until now" John , KJV. The assumption is that since the Greek word methusthosin "well drunk" indicates drunkenness and since drunkenness is caused, according to the statement of the banquet master, by the "good wine" customarily served first, then "the good wine" provided by Christ must also have been intoxicating, because it is compared with the good wine usually served at the beginning of a feast.
Some view this meaning of the Greek verb methusko "to intoxicate" as an incontestable proof of the alcoholic nature of the wine produced by Christ. This reasoning misinterprets and misapplies the comment of the master of the banquet, and overlooks the broader usage of the verb. The comment in question was not made in reference to that particular party, but to the general practice among those who hold feasts: "Every man serves the good wine first; and when men have drunk freely, then the poor wine.
This remark, as many commentators recognize, forms parts of the stock in trade of a hired banquet master, rather than an actual description of the state of intoxication at a particular party.
Another important consideration is the fact that the Greek verb methusko can mean "to drink freely" without any implication of intoxication. The Parkhurst Greek lexicon cites the Septuagint usage of the methuo word group in Old Testament passages as illustrative of the meaning "to drink freely": "Methuo.
Pass[ively] to drink freely and to cheerfulness, though not to drunkenness.
<- How much money does botox cost - How to turn in a wanted felon->