Can a Christian consider using CBD oil?

We are not going to preach a crusade against stimulants or narcotics. The wrong is not in the things themselves but in our inordinate and sinful use of them. It not infrequently happens that persons who fall under the horrible dominion of drink seek to lay the blame on their medical adviser; but surely no proper medical man would ever advise his patient to indulge in the use of stimulants. He may prescribe the use of "a little wine, for the stomach's sake and frequent infirmities," and he has the very highest authority for so doing; but why should this lead any one to become a drunkard? Each one is responsible to walk in the fear of God in reference to both eating and drinking. If a doctor prescribes a little nourishing food for his patient, is he to be blamed if that patient becomes a glutton? Surely not; the evil is not in the doctor's prescription, or in the stimulant, or in the nourishment, but in the wretched lust of the heart.

Here, we are persuaded, lies the root of the evil; and the remedy is found in that precious grace of God which while it brings salvation to all men, teaches those who are saved "to live soberly, righteously and godly in this present world." And be it remembered that "to live soberly" means a great deal more than temperance in eating and drinking; it means this most surely, but it takes in also the whole range of inward self-government — the government of the thoughts, the government of the temper, the government of the tongue. The grace that saves us not only tells us how to live, but teaches how to do it, and if we follow its teachings we shall be well content with God's provision for the stranger.

I have had to take my body — a poor and feeble one it has been — under the hand of the Lord, and try to rub along as best I could, As such, S. S. says "a little wine for thy stomach's sake and often infirmity," though I latterly have been afraid of that little, from the effects of it upon the chest. I find it confessedly difficult to be sure as to His mind about simple medicinal remedies; but I am sure that those that cast all upon the Lord, and never touch any such supposed and real aids, are the happiest; their conduct most in the Spirit. The surgical operations are different, though I admit both the length of the scale from the top to bottom of the practice.

The bearing of all this upon human sickness and the use of medicines is simple. The connection of sickness with Satan is through sin, and it is a governmental dealing of God with men calculated to turn them to Him in their need. Medicines are creatures of God, acting according to divinely established laws. To call them works of the devil is the opposite of the truth. Faith therefore can use them, as every other creature of God, with thanksgiving.

Truly we have no warrant for believing that the Lord has secured to His own a present exemption from the physical and mental disabilities common to mankind. Neither have we warrant for believing that the power He exercised in New Testament times over the sick bodies of men is continued to His present witnesses. In those miracles of healing He demonstrated once for all His power as the First Cause, dispensing with all material remedies as intermediaries, accomplishing His purpose with a word or touch. He was pleased to use a plaister of figs for the recovery of Hezekiah, but the king knew that it was Jehovah who had healed him, as he said, "He has both spoken unto me, and himself has done it" (Isa. 38:15). And we, encouraged by the personal activities of Jesus recorded in the holy Gospels, may use our medicinal remedies in the assurance of His equal activity today both in sympathy and in power to heal.

The anointing with oil in the name of the Lord seems to be the claim of an authority which those of whom we are speaking would be the last to assert. No doubt the emphasis is laid here upon the "prayer of faith," to save the sick, and the prayer of faith certainly should not be lacking with us. We need not doubt how much we should gain if there were a more simple and constant reference to the Lord in these matters, and we cannot but remember the example of old of one who sought not to the Lord, but to the physicians, and died. The use of means that are in our hand may easily be perverted to the slighting of this way of faith; and it would certainly be far better to leave out the means in any case rather than to leave out the Lord. The distinct and united acknowledgment of our dependence upon Him in all these cases is due from us, and we suffer loss if God is not acknowledged; but then for this, no elders or anointing can be needed, and the prescription of these things makes it evident that something more is contemplated here than simply the prayer of faith. Even so, there is no prohibition of means, if there be no prescription of them; and in God's ordinary way of working He certainly works by them. He could sustain us at any time without food, but we do not ordinarily expect Him to do this, although the food may profit nothing except the Lord please to use it. We cannot but remember in this way the prescription of a little wine to Timothy, while at the same time he was in the very midst of an assembly which had its regularly appointed elders.

Moreover, the signs and wonders of the time of the end are spoken of as rather giving evidence to falsity than to truth, to Antichrist than to Christ; and there will be signs and wonders wrought yet, which, as the Lord has said, would deceive, if it were possible, even the very elect. Thus, then we can easily understand (and especially in such an Epistle as the present--an Epistle to that nation to whom God had testified by signs and wonders of old, and would repeat to them now, in evidence that Christ was in nothing behind Moses) how we should find a reference of this kind to powers which might connect themselves with the elders of the Christian assembly, and yet understand why James should leave us, as it were, at a loss how to apply these things to ourselves. We can never be wrong in believing that the prayer of faith is still really the power that will save the sick, let means be used or not used; but the use of means seems in general rather according to the Lord's mind than against it. His common way is to work through that which He has Himself ordained, and there are plainly herbs for the healing of men. The very presence of such powers is proof that the Lord has given them; and if He has given them, it is for us. Faith can acknowledge Him in these, as well as be perfectly happy in trusting Him apart from all consideration of these. The prohibition of them, if God designed it, would surely be furnished to us.

Moreover, the signs and wonders of the time of the end are spoken of as rather giving evidence to falsity than to truth, to Antichrist than to Christ; and there will be signs and wonders wrought yet, which, as the Lord has said, would deceive, if it were possible, even the very elect. Thus, then, we can easily understand (and especially in such an epistle as the present — an epistle to that nation to whom God had testified by signs and wonders of old, and would repeat to them now, in evidence that Christ was in nothing behind Moses) how we should find a reference of this kind to powers which might connect themselves with the elders of the Christian assembly, and yet understand why James should leave us, as it were, at a loss how to apply these things to ourselves. We can never be wrong in believing that the prayer of faith is still really the power that will save the sick, let means be used or not used; but the use of means seems in general rather according to the Lord's mind than against it. His common way is to work through that which He has Himself ordained, and there are plainly herbs for the healing of men. The very presence of such powers is proof that the Lord has given them; and if He has given them, it is for us. Faith can acknowledge Him in these, as well as be perfectly happy in trusting Him apart from all consideration of these. The prohibition of them, if God designed it, would surely be furnished to us.

Another illuminating word is Paul’s tender regard for Timothy’s health, which was evidently poor. How comforting it is to draw from this the assurance that God Himself cares for us all in His wisdom as to our health and well-being. His inspired instructions were, “Drink … a little wine for thy stomach’s sake, and thine often infirmities” (1 Tim. 5:23). But this carries with it many thoughts. It certainly did not open the door to freely drinking wine for self-gratification, that might easily lead to excess. Did not the Apostle specify the amount, “a little wine,” using God’s good gift for medicinal purposes.

In both of these cases, of course, the believer is responsible to use godly caution and good judgment. It is only "a little wine" Timothy is told to use; nor is it to be taken simply for pleasure's sake, but for his health. One who is frequently affected by bodily infirmity can well sympathize with Timothy, as well as to take encouragement by the fact of this spiritually-minded young man being tried by such afflictions.

(V. 23). The needs of a weak and suffering body are not to be neglected. Timothy was to “use a little wine” on account of his stomach and “frequent illnesses”. Timothy is not blamed for his illnesses, nor is it suggested that their frequent occurrence proves any lack of faith on his part; nor is he exhorted to seek that elders should lay hands on him or even pray for his healing. He is bidden to use an ordinary remedy. Nevertheless, it is “a little wine” and to be used for the sake of a weak stomach. Thus there is no excuse, in the Apostle's advice, for taking an excess of wine or using it for mere self-indulgence.