Bs – Do Not Get Drunk with Wine 5: 18a

Do Not Get Drunk with Wine
5: 18a

Do not get drunk with wine DIG: How does being controlled by the Ruach Ha’Kodesh compare to, and contradict, being controlled by alcohol? What was the alcohol content during biblical times? What is the alcohol content of beer, wine, or hard liquor today? What does that mean to you? Where does your freedom in Messiah end? Why?

REFLECT: Do you drink alcoholic beverages? Why? Did your parents drink? Are you pressured to drink socially? Are you expected to drink as part of your work environment? Do you find yourself drinking to relieve stress? Do you drink alone? Do you hide your drinking from others? Do you have children? Do you drink in front of your children? Why?

The Bible does not prohibit drinking wine, it prohibits getting drunk.

This verse is one of the most crucial texts relating to the life of a believer, to walking in a manner worthy of the calling with which we have been called (4:1). Being controlled by the Ruach Ha’Kodesh is absolutely essential for living a godly life by God’s standards. ADONAI’s ways cannot be properly understood or faithfully followed apart from the working of the Spirit in the life of a believer.

But before the Rabbi commanded us to be filled with the Spirit and gave the characteristics of the Spirit-filled life (to see link click Bt – Be Filled with the Ruach), he first gave a contrasting and negative command: Do not get drunk with wine (Greek: oinos), because it makes you lose control (5:18a). Getting drunk with wine not only is a hindrance to, but a counterfeit of, being filled with the Ruach. In light of the apostle’s preceding contrasts between light and darkness (see Bq – Living in Light), and between wisdom and foolishness (see Br – Walking in Wisdom), his point here is that getting drunk is a mark of darkness and foolishness and that being filled with the Spirit is the source of a believer’s ability to walk in light and wisdom.

There have been few periods of church history in which the drinking of alcoholic beverages has not been an issue of disagreement and debate. Messianic congregations and churches in our own day have widely differing views on the subject. Denominations and missions’ organizations sometimes have differing views even within their constituencies from country to country. We must be clear that drinking or not drinking is not in itself a mark, and certainly not a measure, of spirituality. Spirituality is determined by what we are inside, of which what we do on the outside is merely a reflection.²¹⁵

Scripture always condemns drunkenness: Both the TaNaKh and the B’rit Chadashah unequivocally condemn drunkenness. Scripture shows it in its full ugliness and tragedy, as always being associated with immorality, termination, unrestrained behavior, wild, reckless behavior, and every other form of corrupt living (Genesis 9:20-27, 19:23-29; First Kings 20:16-34, Dan’el 5; and First Corinthians 5:11, 6:9-10, 11:27-30; First Thessalonians 5:6-8; Romans 13:13; First Peter 4:3). The book of Proverbs has many warnings about drinking (20:1, 23:19-21, 32-33 and 35). It is one of the sinful deeds of the flesh that are in opposition to the righteous fruit of the Ruach HaKodesh (Galatians 5:19-23). Drunkenness is first of all a sin. It develops attendant disease as it ravages the mind and body, but it is basically a sin, a manifestation of depravity. So, it must be confessed and dealt with as a sin.

The Roman pantheon in Ephesus caused the believers living there no small amount of trouble regarding getting drunk. The god known as either Zeus to the Greeks or Jupiter to the Romans was the center of a mystical religious system. His son, Dionysius, had a religion consisting of wild music, frenzied dancing, sexual perversion, bodily mutilation, eating raw flesh of sacrificial animals, and drunkenness. Dionysius became known as the god of wine, the intoxicating drink that was integral to the immoral religion that centered around him. This was exactly the type of pagan “worship” with which the Ephesians were well acquainted and in which many believers had once been involved. Here, in Ephesians 5:18a, Rabbi Sha’ul was therefore not simply making a moral, but also a theological, contrast. He was not only speaking of the moral and social evils of drunkenness, but of the spiritually perverted use of drunkenness as a means of worship.

Scripture sometimes commends drinking: The Bible does not prohibit drinking wine; it prohibits getting drunk. Wine is a symbol of joy in the Jewish community. Drink offerings of wine accompanied many of the Levitical sacrifices (Exodus 29:40-41, 30:9; Leviticus 23:13, 18 and 37; Numbers 15:26, 6:15-20, 15:5-10 and 24, and 28:7-10, 14-15, 24, 31, and 29:6). There was a royal winery in Herod’s Temple for that purpose. The psalmist spoke of wine which makes man’s heart glad (Psalm 104:15) and, the writer of Proverbs advised giving strong drink to him who is perishing and wine to him whose life is bitter (Proverb 31:6). Paul advised Timothy, “Stop drinking water; instead, use a little wine for the sake of your digestion and because of your frequent illnesses” (First Timothy 5:23). Yeshua’s first miracle was turning water into wine at the wedding feast at Cana (see the commentary on The Life of Christ Bq – Jesus Changes Water into Wine). He also spoke favorably of wine in the parable of the good Samaritan, who poured oil and wine on the wounds of the man he found beaten by the roadside (see The Life of Christ Gw – The Parable of the Good Samaritan).²¹⁶

Is today’s wine the same as that in Bible times? Naturally fermented wine has an alcoholic content of nine to eleven percent. Since the strongest wine normally drunk was mixed with three parts water to one part of wine, its alcohol content would range no higher than 2.25 to 2.75 percent. Today, regular beer has 5 percent alcohol content, five ounces of wine, typically has about 12 percent alcohol content, and an ounce-and-a-half of hard liquor has about 40 percent alcohol content. It is clear, then, that in order to get drunk with wine during Bible times, a person would have to drink a large quantity – as is suggested in other passages in the B’rit Chadashah. Therefore, the wine of the first century was not the same as the wine of our day. Even the more civilized pagans of Bible times would have considered the drinking of modern wines to be barbaric and irresponsible.

Will it stumble other believers? But like many other things, wine has the potential for either doing good or doing evil. The Ephesian believers had the freedom in Messiah to drink, just like the Corinthian believers had the freedom in Messiah to eat meat sacrificed to idols. But the believers in both cities had a choice to make when eating or drinking socially or in public. And the apostle’s admonition to be careful that the exercise of your freedom does not cause others with a weaker conscience to stumble is still important for us to remember today (see the commentary on First Corinthians Bm – The Weaker Brother or Sister). Our freedom in Messiah stops where it begins to harm others, especially fellow believers. Paul said: Do not, by your eating (or drinking) habits, destroy (Greek: apollumi, meaning to cause pain or grief) someone for whom the Messiah died (Romans 14:15)! We are to do those things which make for peace and the building up of one another (Romans 4:19).²¹⁷

In deciding about whether or not to participate in any behavior that is doubtful, the following principles make a good checklist to follow:

Excess: Is the activity or habit necessary, or is it merely an extra that is not really important? Is it perhaps only an encumbrance that you should willingly give up. So then, since we are surrounded by such a great cloud of witnesses, let us, too, put aside every impediment – that is, the sin which easily hampers our forward movement – and keep running with endurance in the contest set before us (Hebrews 12:1).

Expediency: Is what I want to do helpful or useful, or only desirable? You say, “For me, everything is permitted.” Maybe, but not everything is helpful (First Corinthians 6:12).

Emulation: If we are doing what Messiah would do, our action is not only permissible, but good and right. Whoever claims to live in Him must walk as Yeshua did (First John 2:6).

Example: Are we setting the right example for others, especially for weaker brothers and sisters? If we emulate Messiah, others will be able to emulate us, to follow our example. Set the believers an example in your speech, behavior, love, trust and purity (First Timothy 4:12).

Evangelism: Is my testimony going to be helped or hindered? Will unbelievers be drawn to Messiah or turned away from Him by what I am doing? Will it help me conduct myself with wisdom towards outsiders, making the most of the opportunity (Colossians 4:5 NASB).

Edification: Will I be built up and matured in Messiah; will I become spiritually stronger? You say, “Everything is permitted.” Maybe, but not everything is edifying (First Corinthians 10:23).

Exaltation: Will the Lord be lifted up and glorified in what I do? God’s glory and exaltation should be the supreme purpose behind everything we do. Whatever you do, whether it’s eating or drinking or anything else, do it all so as to bring glory to God (First Corinthians 10:31).²¹⁸

Dear Heavenly Father, Praise You for the joy of knowing You as our Awesome Father! When I think of all Your magnificent attributes my heart is full of great joy. Meditating on You brings a deep and long-lasting joy, unlike the quick and temporary euphoria brought on by an alcoholic drink. There is such peace in our souls as we think about and meditate on Your great and steadfast love. Because your steadfast love is better than life, my lips will praise you (Psalms 63:3).  What a comfort and peace that You are always with me.  For God Himself has said: I will never leave you or forsake you (Hebrews 13:5). Your grace and mercy caused Messiah to lovingly and willingly pay the penalty for our sins, so you can fill those who have faith in You (Ephesians 2:8-9, Romans 4:5) with Messiah’s righteousness (Second Corinthians 5:21). You not only removed sin’s eternal and terrible punishment from me, but how fantastic that Messiah is preparing a wonderful eternal home (John 14:1-3) full of peace and joy for all who love and worship You as their Lord and Savior (Romans 10:9-10).

I choose to live my life filled with joy in Messiah (Ephesians 1:10, John 17:21, 23). Even when life is hard and lonely, I can rejoice for I know with absolute certainty that You have already won the last battle for control of earth (Revelation 19:11-21, 20:9-10). You will reign as King of Kings forever with Your children living with You in Your perfect heaven.  I also heard a loud voice from the throne, saying: Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Revelation 21:3-4). Heaven will be a place of true and lasting eternal joy! In Messiah Yeshua’s holy Name and power of His resurrection. Amen