Bible verses about
(From Forerunner Commentary)
This suggests that alcohol may have been the reason they did what they did. They may not have been drunk, but they may have been drinking. Remember, it was a time of great celebration. The Tabernacle had been erected, Aaron had been sanctified as High Priest, his sons were installed as priests, and the Levites had been set apart for their duties. Undoubtedly, a lot of celebrating was going on. The placement of these verses seems to indicate that Nadab and Abihu had been drinking. They were not thinking properly when they used common fire. Alcohol has a way of deluding a person into thinking that he is in control when he is not.
Perhaps all the other biblical references to drunkenness are nothing more than veiled references to this occasion. Someone under the influence of alcohol cannot serve God properly.
God describes the world as being drunk with the wine of Babylon's fornication. They are people who are in no condition to serve God because they cannot think straight spiritually. They think they are in control when they are not, so they cannot be holy. They attempt to serve Him in immorality and unethically.
John W. Ritenbaugh
Examples of Divine Justice
These verses are among those often quoted by those who believe that it is wrong to drink alcoholic beverages. They claim that this passage proves it is sin to drink wine, and by extension, any drink containing alcohol. However, this scripture does not say these things. What then does it say?
It warns that:
» The excessive drinking of alcohol is a sin. The winebibber drinks too much and too often.
» Improper use of alcohol is as poisonous as a snake's venom (verse 32).
» God's children should avoid company with winebibbers (verse 20; see also Matthew 24:49; I Corinthians 5:11).
» Poverty is just one potential negative result of drunkenness (verse 21).
» Other potential—even probable—negative consequences of chronic drunkenness include woe, sorrow, contentions, complaints, bloodshot eyes, hallucinations, nightmares, addiction, lack of self-control in speech and other matters, and bodily injuries without apparent cause—the cause being forgotten because of drunken stupor (verses 29, 33-34).
» We should not tarry long at wine (verse 30).
On this last warning, we know that a person who lingers where alcohol is consumed can so easily become a winebibber, or in plain, modern English, a drunkard. God, through Paul, lists drunkenness as one of the works of the flesh, warning that no drunkard will inherit God's Kingdom:
Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness, . . . envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. (Galatians 5:19, 21; emphasis ours)
Is It a Sin to Drink Alcoholic Beverages?
Undoubtedly, the Israelites of Hosea's day were literally getting drunk and involved in harlotry, but for us today the application is spiritual. At the end time, God predicts, His people will be deceived by a force near demoniacal in its deceptive power. Because of their closeness to the world, they will share the great harlot's attitude, "drunk with the wine of her fornication" (Revelation 17:2).
Hosea's word-picture illustrates the effect a drug like alcohol has on a person's mind. Under the influence of alcohol, one's reactions slow, even though the person thinks he has better control. Most fatal accidents in the United States involve automobiles and roughly half of them occur with at least one driver under the influence. In driving while intoxicated, one's ability to make right decisions is severely hampered. Alcohol obscures judgment. When one cannot think clearly, a sound judgment is nearly impossible.
Linked to this inability to make sound judgments is the destruction of inhibitions, modesty and restraint. In addition, alcohol produces a false sense of security and confidence, so people do silly and senseless things while drunk and regret them along with their hangovers.
The same process occurs to a person drunk with the wine of the wrath of this spiritual prostitute. The attitude of this world deprives people of their spiritual judgment and removes their spiritual inhibitions. Their resistance to evil weakens, and they will begin to do things that they vowed they would never do. Like a drunken man's fidelity to his wife is destroyed by wine, so is a Christian's loyalty to God when he imbibes of this world's attitudes. His judgment is shattered.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
A major key to understanding the application of both Hosea and Amos to us is that both prophets prophesied in Israel, the ten northern tribes, in an era similar to that in which we live, that is, in a last generation before a major national calamity. In their case, it was just before the people of Israel fell to the invading Assyrian armies, were removed from their homeland, and scattered to the four winds, never to return.
Historical records and archeological findings show that Israel was quite prosperous at the time, a major power in the world. Simultaneously, the nation was morally rotten to the core, and social injustice was the order of the day throughout the land. The Israelites of that time were literally getting drunk, as Amos reports them drinking wine by the bowlful (Amos 6:6). Yet a far more spiritual drunkenness guided their conduct. In addition, they practiced the ritual harlotry of the pagan religions they had adopted.
However, the lesson for us is spiritual. God is saying that at the end time, it will be as if a demonic power has seized the nation, destroying loyalty to God in a spiritual drunken frenzy, during which the people will think themselves totally in control.
Even as drugs destroy a person's capacity to think clearly, break down resistance to evil, and so becloud the mind that he becomes morally stupid, so does the spiritual drunkenness that results from a person allowing himself to drink in this world's ways. Escape into the fantasies of this world's attitudes and conduct deprives a person of his understanding, removes inhibitions, inspires false confidence - even bravado, plays havoc with modesty and restraint, and destroys loyalty within relationships.
John W. Ritenbaugh
Be There Next Year
God has seeded His church with vessels for honor—the wheat—while Satan has sprinkled in his own vessels for dishonor—the tares (see II Timothy 2:20-21). Jesus does not use the imagery of wheat and tares haphazardly to relate this important lesson. Instead, the physical properties of these two different plants reveal a depth to the parable's symbolism that emphasizes how different in quality the wheat is from the tare, and how hard it is to tell them apart.
Wheat, which Christ uses to symbolize His true children, has always been a vital, life-giving substance, possessing both nutrition and healing properties. During most of human history, it has most commonly been used for bread, and it has long been called "the staff of life." Herbert W. Armstrong even proclaimed, "The grain of wheat God causes to grow out of the ground is a perfect food." The matchless quality of wheat serves as a symbol revealing how highly God regards His children.
In contrast, Christ uses the tare to symbolize counterfeits within His church. Tares are weeds diametrically opposite to wheat in all their properties other than appearance. Even the botanical name of the weed, darnel, conveys its detrimental quality. Darnel comes from the French language, meaning "drunkenness," having earned this name as a result of its intoxicating effect when consumed.
When darnel is ground into flour, baked in bread, and consumed while hot, the eater may experience symptoms similar to drunkenness, including trembling, followed by an inability to walk, hindered speech, and vomiting. In addition, darnel is commonly infected by the ergot fungus, which can cause hallucinations when consumed in small doses, but in large doses can do heavy damage to the central nervous system. The Greeks and Romans supposed the darnel and the fungus to cause blindness. The Romans even crafted an insult from darnel, lolio victitare, "to live on darnel," a phrase applied to a dim-sighted or shortsighted person.
The high value and health properties of wheat are opposite to the common and harmful properties of darnel, yet in Christ's parable the owner of the field allows both to grow together. One reason is because wheat and darnel are exact in their appearances during growth. Both plants are lush green and can be distinguished only when they mature and produce fruit: Wheat berries are large and golden, while darnel berries are small and gray. Thus, if the farmer attempted to uproot the tares before maturity, he would wreak havoc on his wheat. Today, modern harvesting equipment easily sifts between the two because of their different sizes.
Spiritual wheat and tares grow alike within God's church, identical in appearance, and to attempt to uproot the tares would result in uprooting some of the wheat as well. Just as the qualitative difference between the mature fruit of wheat and darnel is different, only by the fruit may the brethren be known (Matthew 7:15-20). Even after maturity, God Himself—and no one else—will have the tares removed and will destroy them in the furnace (Matthew 13:30).
Ted E. Bowling
Taking Care With the Tares
1 Corinthians 11:23-29
I Corinthians 11:17-34 encapsulates the solution to a tragic story of gluttony, drunkenness, class distinction, and party spirit—all within the framework of the "love feasts" of a Christian congregation! Why were some guilty of these sins? Because, despite being converted, some of them neither loved God nor their brethren, which a reading of the entire epistle reveals.
To what does Paul refer them to correct their abominable behavior? To the Passover service and Christ's death! Christ's death is the supreme example of unselfish and sacrificial service in behalf of the undeserving guilty. It is the highest, most brilliant example of love.
Out of a beneficent good will, the Father and the Son freely gave of themselves for the sake of our well-being. For those of us still in the flesh, this beneficent goodwill results in our forgiveness, forging a foundation from which the same approach to life can begin to be exercised. When we can properly judge ourselves in terms of what we are in relation to Their freely given sacrifices, it frees us, not only to conduct life as They do, but eventually to receive everlasting life too.
Job confesses in Job 42:5-6, "I have heard of You by the hearing of the ear, but now my eye sees You. Therefore I abhor myself, and repent in dust and ashes." Though Job was among the most upright of men, all his life he had held a wrong evaluation of himself in relation to God and other men. Yet when God allowed him to "see" himself, as He did the apostle Paul in Romans 7, Job was devastated, his vanity crushed, and he repented. Now, he was truly prepared to begin to love.
"Do this in remembrance of Me" has a couple of alternative renderings that may help us understand more clearly. It can be rendered more literally, "Do this for the remembering of Me," or "Do this in case you forget." God does not want us to let this sacrifice get very far from our minds. It is not that He wants maudlin sentimentality from us. Instead, He wants to remind us that it represents the measure of His love for us as well as of our worth to Him, that we always bear a right sense of obligation, not as an overbearing burden, but a wondering awe that He would pay so much for something so utterly defiled.
We are admonished to remember not merely the personality Jesus, but the whole package: His connection to the Old Testament Passover; His life of sacrificial service; His violent, bloody death for the remission of the sins of mankind; the sacrificial connection to the New Covenant; and who He was, our sinless Creator! This act becomes the foundation of all loving relationships possible to us with God and His Family because it provides us reason to hope that our lives are not spent in vain. In addition, it motivates us to do what we failed to do that put us into debt in the first place—to love.
Paul admonishes in verse 29, "For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body." To eat the bread or drink the wine in an unworthy manner is to treat His sacrifice with casual, disrespectful ingratitude—a better translation might be "without due appreciation, especially as shown by one's life." It means that the person who does this is not showing much love in his life because he is barely aware of his sins and the enormous cost of forgiveness.
Such a person is not really free to love because he is still wrapped up in himself. When we take Passover, let us strive to remember that our fellowship at that special time is with Him. The others there to participate in the service are at that time only incidental to our relationship with Christ. The focus is on Christ and our unpayable debt and subsequent obligation.
John W. Ritenbaugh
An Unpayable Debt and Obligation
Those caught up with Babylon become drunk—spiritually drunk—as the result of imbibing its way of life. Figuratively, wine has significant spiritual meaning. Proverbs 20:1 says, "Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise." That is quite a warning, yet God stops short of forbidding wine. In fact, it says in Judges 9:13 that wine cheers the heart of both God and man.
What we are being warned of in Proverbs 20:1 is that wine initially has a pleasant, lifting, energizing effect. However, it is deceptive in that it has a depressing, secondary effect that ensnares those who allow themselves too much. In other words, wine can make a person drunk. Remember Revelation 18:2: "For all nations have drunk of the wine of the wrath of her fornication."
A drunk's mind becomes dizzy, fuzzy, and unfocused. His perception of reality changes, becoming distorted and uncertain. His body staggers under the effect of the drug, not reacting normally as the drinker commands it to act. At the same time, he is deluded into thinking he actually has greater powers than he had before becoming drunk. The reality is that he has made himself a helpless victim and is dangerous to himself and others.
The wine in this word-picture of Revelation 17:2 is Babylon's way of life. In Revelation 18:2, the wrath is the penalty that comes down upon its hapless victims as they practice the sins of their unfaithfulness to God in their conduct. Fornication figuratively portrays faithlessness, such as one would experience within a covenant relationship such as marriage.
John W. Ritenbaugh
Laodiceanism and Being There Next Year
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