What does the Bible say about drinking alcohol? Is it a sin for a Christian to drink alcohol?

The Christian reads the Old Testament. He finds that wine intoxicated Noah and Lot, (Gen. 9, 19) and that it afterwards afforded occasion for frequent and solemn remonstrance. (Prov. 20; 23 Isa. 5; 28, etc.) Again, he finds wine brought as a natural comfort to Abraham and Isaac, (Gen. 1; 27) and often so treated, literally as well as figuratively. (Deut. 14, Ps. 104. Prov. 9; 31:6. Cant. passim, etc.) He sees in the New Testament neither contradiction nor difficulty. The Lord commenced His miracles by making water into wine, (John 2) was invidiously compared with His forerunner because He abstained not, (Luke 7) and made bread and wine (which John the Baptist never used)* to be the chosen, constant memorial of His dying love till He come again, the symbol also of our communion with each other. Finally, the Holy Ghost more than once dwells on the end of the drunkard, (1 Cor. 6, Gal. 5) corrects the unhallowed licence of the Corinthian church at the Lord's Supper, (1 Cor. 11) and warns believers, especially such as were prominent, against excess in daily life. (Eph. 5, 1 Tim. 3 Titus 2) At the same time, He takes pains (1 Tim. 5:23.) to remove the scrupulousness of a devoted young servant of Christ, and enjoins the use of a little wine, rather than water, for his stomach's sake and often infirmities. So graciously does God deign to interest Himself even in the bodily weakness and wants of those who love Him! The conclusion is irresistible. Total abstinence, as a general rule, has not, nor ever had, divine sanction. It is a device at issue with the plain facts and doctrine of Scripture, and this as to Christians no less than as to Jews. In the Old Testament yayin and in the New Testament οἶνος — that is, the ordinary words for "wine" in the Hebrew and Greek Scriptures — are used both in a good and in a bad connection; because the moral evil lay not in the thing itself, nor in its use, but in its abuse. There were different kinds of wine then, (Neh. 5:18,) as there are now. But not a single text intimates a particular sort of yayin which could not inebriate. Nay, more: what Scripture does say, disproves the fancy, as the sequel abundantly shows. Thus, Num. 6:3 plainly marks off yayin as fermented grape-juice, and that in the vinous as distinguished from the acetous stage; excluding other fermented drinks, vinegar, unfermented grape-liquors, as well as the solid fruit of the vine. We who adhere to the regular sense of the word are not bound to produce specific proofs; we are entitled to take it in the same sense everywhere, unless positive cause be shown to the contrary. But those who affirm that in certain places the word has a different meaning, are, in each instance, bound to give Scriptural reasons adequate to produce conviction. This they can never do. We deny their affirmation: upon them falls the burden of proof.†

Will it be said that the use of either is, abstractedly, wrong? was John the Baptist more pure than his Lord and Saviour? Note well, too that he abstained from bread as well as from wine. Are we, therefore, to abandon either or both?

A correspondent has applied to us for an opinion on the subject of the use of fermented liquor in the ordinance of the Lord's Supper. We desire to treat with respect the conscience that feels a difficulty in this matter, though we cannot say that the question has ever troubled us. We simply use the wine appointed for the purpose, asking no question for conscience' sake. But we are thankful for the communication just now, and we deem it right to avail ourselves of it, for the purpose of addressing our readers on the very important subject of the use of wine and other stimulants in a general way. We feel bound to speak plainly on this or any other question which may come before us; and in acquitting our conscience in the matter, we must candidly confess that we have recently witnessed much and heard much to alarm us in reference to the use of stimulants. We do not want to startle our readers, or create any sensation. Far from it. We merely want to raise a warning voice against what we are convinced is a very great evil — namely, the abuse of stimulants. We do not presume to lay down rules, or to dictate to others; each one must judge, as in the fear of God, whether he really requires to "use a little wine:" but we have no hesitation in saying that the Lord has been dishonoured, His Spirit grieved, His cause injured, the testimony marred, and souls stumbled, by professing Christians indulging in the use of strong drink. We are aware that 1 Timothy 5:23 will be referred to as divine authority for the use of wine on medical grounds; and most assuredly, had we only to do with self-denying Timothys, there would be little fear of their abusing a divine prescription, and therefore little need for us to write these lines. But, alas! alas! self-denial is, now-a-days, the exception, self-indulgence the rule. We fear that many who are not in Timothy's state, either as to soul or body, draw a plea from this passage for a practice which they really love, and for which there is no real need. Drunkenness prevails to such an extent that it really becomes Christians to bear a decided testimony in their personal habits. We know, on divine authority, that every creature of God is good, and nothing to be refused; but we know, on the same authority, that "it is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbles, or is offended, or is made weak." (Rom. 14:21) We are not now writing in defence of what is called total abstinence; nor do we mean to advocate the principle of vows and resolutions. We merely wish to call the attention of Christians to this one question; namely, is it right, is it spiritual, is it Christ-like, all things considered, to indulge in the use of intoxicating drink? Would it not be better, in every way, to abstain from that which is productive of such misery and moral degradation? Self-denial is good. It is a great thing to keep the body in subjection. The Christian should never suffer himself to become the slave of a habit. How much better it would be, in every respect, if all that is spent on alcohol and tobacco were devoted to the work of the Lord, or to the poor. May the Lord lead us to lay these things to heart!

If we are filled with the Spirit, we shall not be drunk with wine. All the sophistry of those who declaim against its use, is exposed (to the simple soul who bows to God's word) by the simple and telling fact that our Lord made wine (John 2) — the "use" of which was not therefore prohibited, and yet in excess it is intoxicating, or we should not be told to be not drunk with it; and as the writer of the article points out, it is the "abuse" against which we are warned. And if it be to any of us a snare it clearly ought to be avoided. "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." What greater safeguard can there be than this?

There are several Hebrew words translated wine, and though various expressions are attached to it as 'sweet,' 'new,' 'strong,' 'good,' 'mixed,' 'spiced,' 'on the lees,' all are wine; and the wine was intoxicating, as seen already in the days of Noah. Gen. 9:21. Intemperance is the abuse of it, and against such abuse there are abundant protests and warnings in the scripture. Wine is mentioned with corn and oil, among the good gifts wherewith God would bless His earthly people. Deut. 7:13; Ps. 104:15. It was daily offered in the temple as a drink offering. Num. 28:7.

Wine was created by the Lord in His first recorded miracle. John 2:3-10. He was blasphemously spoken of as a wine-bibber; and He said at the last Passover, "I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God." Mark 14:25. He also instituted the Lord's Supper with the cup of wine. Paul recommended Timothy to take a little wine for his frequent sickness; and a bishop must not be given to much wine. There is therefore adequate evidence that wine is regarded as a beneficent gift of God, of which man may make a moderate use. If, however, a man has no power over his appetite, doubtless he had better abstain from wine altogether. Drunkards shall not inherit the kingdom of God. 1 Cor. 6:10.

Sixth, the use of wine when specially required is apostolically recommended to the servant of the Lord in I Tim. 5:23, and that, notwithstanding that the abuse of wine was not unknown in the Christian community in which he was (see chap. 3:3, 8).

Seventh, though there are abundant references to wine in the New Testament, it is in no case prohibited. Excess is denounced: but even in the detailed qualifications for bishops and deacons, while wine is mentioned, its abuse only is deprecated. The proper use of wine is, in the New Testament, not even discountenanced.

It is pretty evident that God does not frown upon the use of wine. And so in other passages. The burden of Scripture testimony is that wine is one of God's good gifts to man, intended by its proper use to cheer, help and invigorate him.

I do not here refer to the Scriptural denunciations of excess, which are abundant, particularly in the Prophets; nor to all that we know of its evils, because that is not the subject in question. What is now under consideration, is not the abuse of wine, but its use; and Paul, contrary to all ascetic notions, instructs Timothy that, "Every creature of God is good, and nothing to be refused, if received with thanksgiving," etc. (1 Tim. 4:4), adding immediately, "If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine" (ver. 6).

Second, drinking wine is an essential part of Christian testimony, specifically enjoined in the Lord's Supper. This would certainly not be the case, if the drinking of wine were an evil in itself.

It has been said that yayin and shekar have a generic sense so as to include unfermented liquors. But our text shows the contrary. In the strong sententious style of the book, a caution is given about wine; not a hint drops about a particular sort. "Yayin is a mocker, shekar is raging." Most Teetotallers who cite or reason on it, alter the phrase to "the 'wine' which is 'a mocker."' This obviously perverts the meaning. The passage warns against being deceived by any wine or strong drink. Vague terms as these are said to be, and, quite unrestricted seem inconsistent with the hypothesis. On the other hand, the warning agrees well with these two words, if they are the general terms for the fermented liquors of the grape, and of other fruit or grain, known in ancient times. And such is precisely the definition of them given by the most unbiased and the best judges.

There is no creature of God which has not an important place if used aright. But men blind to His will seek their pleasure heedlessly, and are thus enticed to open sin and grievous hurt. This is eminently the case with wine and strong drink; the one deceives, the other maddens. The warnings are so many and evident on every side, that such as err thereby have only to blame their own folly and self-will.

Proverbs of warning and instructions as to personal conduct are found mostly in this chapter; a number of them are of special interest if applied to Solomon. The first one is concerning wine and strong drink. As the use of wine among the people of Israel was legitimate the warning is against intemperance (Deut. 14:26). The Bible gives many illustrations of the truth of this proverb-warning. We may think of Noah, Lot, Nabal, Ben-hadad, Belshazzar and others.