What the Bible says about Drunkenness
(From Forerunner Commentary)
What happened to the God that brought them out of Egypt? Burnt offerings and peace offerings are symbols of worship. They started worshipping the calf. They started giving it honor, reverence, and respect.
"...And the people sat down to eat and to drink, and rose up to play." This does not have an innocuous connotation. "They sat down to eat" indicates gluttony. "They sat down to drink" suggests over-imbibing and drunkenness. "And they rose up to play" refers to fornication and sexual "play" beyond the pale of marriage.
John W. Ritenbaugh
The Nature of God: ElohimRelated Topics: Adultery | Drunkenness | Fornication | Gluttony | Golden Calf | Lust | Sexual Immorality | Sexual Perversion | Sexual Sins | Worship
The influence of alcohol may have contributed to what Aaron's sons did. Perhaps they were not drunk, but had been drinking. Alcohol deludes one into thinking he is in control when he is not.
John W. Ritenbaugh
Presumption and Divine Justice (Part Two)
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 JusticeRelated Topics: Alcohol | Divine Justice | Drink | Drunkenness | Fornication, Spiritual | Intoxication | Nadab and Abihu | Profane/Holy Distinction | Spiritual Drunkeness | Spiritual Intoxication | Wine of Babylon's Fornication
If a child was unmanageable, stubborn, and disobedient, God empowered the judges to back up the parents. However, regardless of their level of exasperation, the parents had no right to put to their child to death. The elders of the city tried the child, evidence was presented, and they executed the judgment.
It is interesting that the parents charge their son with drunkenness. It does not mean a one-time binge but repeated offenses implying alcoholism, which is a drug addiction. Drug addiction is a major problem today. The wisdom of God reveals this alternative for dealing with it. Is it offensive that God is so stern? He does not pass this problem off as of little consequence or significance! Look at what it is doing to American society.
John W. Ritenbaugh
The First Commandment (1997)Related Topics: Death Penalty | Dishonoring Parents | Disobedience | Drug Addiction | Drunkenness | Fifth Commandment | God's Judgment | Honoring Parents | Parents, Honoring | The Fifth Commandment
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)
Staff
Is It a Sin to Drink Alcoholic Beverages?Related Topics: Alcohol | Alcohol Abuse | Drunkenness | Self Control | Sin | Winebibbers | Works of the Flesh
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 LaodiceanismRelated Topics: Alcohol | Babylon | Deception | Drunkenness | End Times | Judging | Spiritual Drunkeness | Spiritual Fornication | Spiritual Harlotry | Spiritual Judgment | Worldliness
A crucial key to understanding the application to us, in both Hosea and Amos, is that they prophesied in Israel (the ten northern tribes) during a time similar to today—that is, in the last generation before a major national calamity fell on them, a "time of the end."
Hosea and Amos were among the last prophets God sent to Israel so that the nation could never say (including after their resurrection) that God did not care enough to give them a chance. No, He gave them an overwhelming number of chances to repent. In their case, the time was just before Israel fell to the invading Assyrian armies, who removed from their homeland and scattered them to the four winds, never to return to the land of Israel.
Historical records and archeological findings show that Israel was quite prosperous during the time of Amos and Hosea. It was a major power in the world. But at the same time, the nation was rotten to the core morally, and social injustice was the order of the day throughout the land.
These people had a problem with getting literally drunk, since Amos reports of them drinking wine by the bowls—not cups, but bowls. Hosea directly calls Ephraim, "the drunkards of Ephraim." Besides this, they practiced their ritual harlotry within the pagan religion they had adopted. But the lesson for us is spiritual. God is saying that at the end-time, it is as though a demoniacal power seizes the nation and destroys loyalty to God.
Drugs destroy a person's capacity to think clearly and break down resistance to evil. They cloud the mind so that one becomes morally stupid and incapable of thinking straight. In like manner, so does the spiritual drunkenness that results from over-imbibing in Babylon.
Please understand the parallel. In Revelation 17:2, the world's people are reported as being "drunk on the wine of her fornication"—a spiritual drunkenness, not a physical one. Hosea is talking about both. This drunkenness is an escape into the fantasies of this world's attitudes and conduct. It deprives people of their understanding. It undermines the heart and removes inhibitions. Why? Because people want to join the excitement that everybody else is having.
This drunkenness fills a person with false confidence. Such people say, "Oh, things are going to be all right." "Everything is going to work out." "You don't have to worry about AIDS or any of those other sexual diseases." This is false confidence, even bravado—"I am the man!"
It plays havoc with modesty and restraint. Women's hems rise and necklines fall. They are imbibing in Babylon. Worse, it destroys loyalty within relationships, both with humans and with God.
John W. Ritenbaugh
Laodiceanism and Being There Next YearRelated Topics: Assyrian Captivity | Calamity | Drunkenness | Israel's Immorality | Judah's Immorality | Laodiceanism | National Calamity | Social Injustice | Spiritual Drunkeness | Time of Calamity | Time of the End
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 YearRelated Topics: Drunkenness | Escape | Moral Complacency | Moral Decay | Moral Insensitivity | Relationships | Resisting God's Will | Spiritual Drunkeness | Spiritual Fornication | Spiritual Harlotry
Behaviors have consequences. Actions have reactions. Causes have effects. This is a law of nature that many moderns have sadly forgotten, or in their hubris believe that they can mitigate.
We perhaps see this most starkly in the world of health. A young man in his rebellion lives a wild life, drinking, carousing, and sleeping with multiple women throughout his college years. Soon, he finds he has contracted a venereal disease. "No problem," he thinks. "I can just go down to the clinic, and the doctor will prescribe something to cure me." He thinks he has just defeated cause and effect, but in reality, he has just treated a symptom. The compound effects of his earlier lifestyle may not reveal themselves for years—in fact, they may ruin his entire life!
Because of this kind of rationalization and short-sightedness, God works on a far larger canvas when it comes to teaching humanity lessons, and sometimes even the destruction of whole nations and millions of people fail to impress the truth on some. We can see this in His dealings with Israel and Judah over 2,500 years ago. He called Assyria to invade Israel several times, carting off hundreds of thousands of slaves, and they still did not make the connection between their sinfulness, particularly their idolatry, and their destruction (II Kings 17:5-23). A similar series of events befell Judah just over a hundred years later.
Through Amos, God shows us that He uses natural disasters to show His displeasure (Amos 4:6-13). These "acts of God" occur on a scale so immense that man's activities have little or no effect on their outcomes. Who can stop the earth from shaking? Who can hold back the howling wind and driving rains? Who can "prime the pump" to make the rain fall and break a drought? Who can plug the magma vents of the earth? Man is essentially powerless against the awesome forces of nature, and if we believe that God is nature's Creator, we should ask ourselves why such things occur.
Our current drought affects upwards of 40% of the nation, and the problem is not just lack of rain anymore. Drought conditions cause other "natural" consequences. Earlier this summer, we witnessed one of the most spectacular effects of extended dry weather: forest fires. As the drought continues, however, new problems begin to crop up.
As a result of the parched conditions, beetles are boring through forests, invading farmlands and chomping on crops, making an already bad season worse. This includes the attacks of bark beetles, grasshoppers, Mormon crickets, and disease-carrying mosquitoes. On the grasshopper front alone, some infestations are the worst since the Great Depression, costing millions of dollars.
In addition, drought drives wild critters into the suburbs. We occasionally hear of bears wandering down from the mountains into populated areas, but this "invasion" is far more diverse, including snakes, bighorn sheep, ducks, and rats as well. Experts believe scarce water and the resulting food shortage is forcing these animals to extend their range. Nationally, out-of-bounds wild animals cause an average $22 billion in damage each year, drought or not.
We have still not encountered what may be the worse result of drought: famine. However, it is prophesied for the end time. It is the third seal of Revelation 6:5-6, interpreted by Jesus in Matthew 24:7. Even a wealthy and productive nation like the United States can be brought to its knees by famine—and our vaunted pull-yourself-up-by-your-bootstraps mentality could do nothing to stop it. And that is where God wants this nation—on its knees, but in repentant prayer, not despair.
Richard T. Ritenbaugh
Bugs and BeastsRelated Topics: Acts of God | Assyrian Captivity | Behaviors have Consequences | Captivity, Penalty for Idolatry | Cause and Effect Principle | Cause and Effect Regarding Sin | Drought | Drunkenness | Famine | Famine, Human Culpability in | Hubris | Link Between Natural Disaster and Behavior | Natural Disasters | Repentance | Sexual Immorality
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
Jesus was not born on December 25. While the Bible does not give an exact date for His birth, John Reid, in the Forerunner article, "When Was Jesus Born?" tells us that the Bible leaves clues that point to His actual birth date. The article provides a method of calculation starting with John the Baptist's father, Zacharias. Based on when Zacharias would have served in the Temple during his priestly course, John the Baptist's birth would have occurred in the latter half of March. Since he was six months older than Jesus (Luke 1:32), we can extrapolate that Jesus would have been born in the second half of September, around the fall holy days.
Lawrence Kelemen, a Jew, brings up several points about the problems people face when they attempt to justify their keeping of the holiday. He affirms that the Bible does not list the actual day of Jesus' birth anywhere. He infers that, since Mark, the earliest gospel (written a half-century after Jesus' birth) begins with the baptism of Jesus as an adult, first-century Christians cared little about His birthday.
The roots of Christmas are found in Saturnalia. Pagans in Rome celebrated this weeklong period of bedlam and lawlessness between December 17-25. During this period of anarchy, no one could be punished for their vandalism and mayhem. An "enemy of the Roman people" was chosen to represent the "Lord of Misrule." Each community selected a victim and forced him to gorge himself on food and other indulgences throughout the week. On the last day of the festival, December 25, they took vengeance against the forces of darkness by brutally murdering this victim. Kelemen writes that besides this human sacrifice, there was widespread drunkenness, public nudity, rape, and other forms of sexual license.
After Constantine converted to Catholicism, many pagans followed him once they were allowed to maintain their celebration of Saturnalia. They solved the problem of Saturnalia having nothing to do with Christianity by declaring December 25 to be Jesus' birthday, replacing the celebration of the birth of Sol Invictus (the Invincible Sun), but little changed in practice. These practices are blatant violations of God's command in Deuteronomy 12:30-31.
Many of the trappings of Christmas are directly imported from paganism. For instance, the Catholic Church shamelessly welcomed the pagan tree worshippers into their fellowship. They simply called their trees "Christmas trees." Mistletoe is another example of such syncretism. The ancient Druids used its supposed mystical powers to ward off evil spirits and bring good luck. In ancient Norse mythology, mistletoe was used to symbolize love and friendship. The custom of kissing under the mistletoe is a later blending of the sexual license of Saturnalia with Druidic practice.
The Catholic Church says that the practice of gift-giving was begun by an early bishop, Nicholas, who died in AD 345 and made a saint in the 1800s. Nicholas was a senior bishop who convened the Council of Nicaea in 325. Some 750 years later, a group of sailors who idolized him moved his bones from Turkey to Italy, where he supplanted a favor-granting deity called the Grandmother, who used to fill children's stockings with gifts. In his honor, his followers would give each other gifts on the anniversary of his death, December 6.
From there, his cult spread to the German and Celtic pagans. Many of them worshipped Woden, who wore a long, white beard and rode a horse through the heavens each fall. Through the process of syncretism, Nicholas and Woden were combined. Nicholas now sported a beard, rode a flying horse, wore winter clothes to battle the elements, and took his trip in the last month of the year instead of in the fall. As it evangelized in Northern Europe, Catholicism absorbed the Nicholas cult and persuaded its adherents to give gifts on December 25 instead of December 6.
In 1809, novelist Washington Irving satirically wrote of this Saint Nicolas using his Dutch name, Santa Claus. Thirteen years later, Clement Moore wrote a poem based on this Santa Claus, The Night before Christmas. The poem incorporated the giving of gifts, added his descent down the chimney, and replaced the horse with a sleigh and eight reindeer.
Our modern image of Santa Claus was provided by a Bavarian cartoonist, Thomas Nast, who drew over 2000 pictures in the late nineteenth century for Harper's Weekly. Before Nast's cartoon, Saint Nicholas had been depicted as "everything from a stern looking bishop to a gnome-like figure in a frock." Nast provided many of the traditional details: He gave him a home at the North Pole and a workshop with elves who made toys.
The creation of Santa was completed in 1931 when the Coca-Cola Corporation developed a marketing campaign for a Coke-drinking Santa. Swedish commercial artist Haddon Sundblom modeled a chubby Santa, dressed in a bright Coca-Cola red outfit. Kelemen states, "[The modern] Santa was born—a blend of Christian crusader, pagan god, and commercial idol."
December 25 has traditionally been the day when pagans marked the winter solstice, the shortest day of the year. It is a day venerated every year by worshippers of the sun god. Egyptians celebrated Horus' birthday on December 25. Other cultures also worshipped their gods on this day: the Mesopotamians, the ancient Greeks, and the Persians. Winter solstice traditions stretch back long before Jesus Christ entered the world.
Christmas is all about commercialism. Many people struggle with low wages and debt, yet they spend hundreds of dollars to buy Christmas gifts. The average American family will spend $882 this year on Christmas presents. An article in US News and World Report, "Commercialism Only Adds to Joy of the Holidays," avers that Christmas is a spiritual holiday whose main theme is personal, selfish pleasure and joy, claiming that the season's commercialism is integral to it. The article cites Ayn Rand, who said that Christmas' best aspect has been its commercialization: "The Christmas trees, the winking lights, the glittering colors . . . provide the city with a spectacular display, which only 'commercial greed' could afford to give us. One would have to be terribly depressed to resist the wonderful gaiety of that spectacle."
This supposed worship of Christ is based on falsehoods. From rebranding pagan sun worship as worship of the Son of God to people telling their children that Santa will withhold their presents if they are not good, everything is a fabrication. Try as they might, people cannot make the unclean clean or the unholy holy.
John Reiss
Reasons for Not Celebrating ChristmasRelated Topics: Anarchy | Baptism of Jesus Christ | Birth of Sol Invictus ( the Unconquered Sun) | Christmas Based on Lies | Christmas Tree | Christmas, Not the Birth of Christ | Christmas, Pagan Origins of | Commercial Greed | Constantine | Druids | Drunkenness | Human Sacrifice | John the Baptist | Mistletoe | Nicea, Council Of | Overindulgence | Saint Nicholas of Myra | Santa Claus | Saturnalia | Syncretism | Vandalism | When was Jesus Born? | Winter solstice | Zacharias
Of itself, having a party is not wrong. But what happens when Babylon reaches the apex of its influence on men's lives? People fall into dissipation, into abuse of their God-given responsibilities. Christ worries that although we intellectually say the world is full of self-centeredness and excess, we will still find it attractive. Thus, He warns us to be careful because, if not, the consequence is that the Day will come on us unexpectedly. This is sobering!
John W. Ritenbaugh
The World, the Church, and LaodiceanismRelated Topics: Babylon | Beauty | Cares of the World | Day of the Lord | Dissipation | Drunkenness | Excess | Laodiceanism | Narcissism | Self Centeredness | Surfeiting | World's Influence | Worldliness
Christ warns His disciples, especially those at the end, that they need to take heed to themselves. We understand the spiritual danger of carousing and drunkenness, but even legitimate cares can become spiritual snares, depending on our approach. If our perceived needs revolve around material things, the Day of the Lord will come on us unexpectedly. It will be a day of darkness and not light because it will be a day of wrath on all the things that we cherish. We may find ourselves disagreeing with God's judgment and siding with the world!
As part of this warning, Christ advises us to pray always. He is not saying that our every prayer should be to escape what lies ahead. Instead, it indicates that prayer is a means by which we become worthy. But we must clarify this, too, because we can pray by rote rather than desire—just punching the clock on our knees is not what makes us worthy. What makes us worthy through prayer is quality time spent with our Creator so that He changes us as we regularly come before Him. Through this relished contact, combined with plumbing the depths of His Word, we begin to think like Him, see things like Him, and live as He lives.
By watching ourselves and praying, we compare ourselves with the true Standard and become aware of our spiritual needs. Then we can begin to take steps to fill them. Because only Jesus Christ can truly fill each spiritual need, we must keep returning to Him in prayer. Along these lines, we must persevere through the strength He gives and not deceive ourselves that we are already at the finish line, victorious.
The verses following II Peter 3:10, where we began, reinforce these conclusions:
Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless. (II Peter 3:11-14)
Jesus Christ's return broadly encapsulates our great hope. But as we eagerly anticipate it, God's Word reminds us to consider ourselves in relation to what God desires of us because it is easy to make assumptions that will leave us unprepared.
During our time of judgment (I Peter 4:17), God is looking for things like poverty of spirit and contrition (Psalm 34:18; 51:17). He makes note of—and protects—those “who sigh and cry over all the abominations” (Ezekiel 9:4). He is watching out for those who tremble at His Word and conduct their lives in appropriate fear of Him. He responds to those who seek Him so He can change them. He requires conduct that is holy and godly. And He delights in children who are becoming without spot and blameless through surrendering their lives to Him. The Day of the Lord will still be terrifying, but for those with such character, it will at least end in salvation and glory.
David C. Grabbe
Do You Desire the Day of the Lord?
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 ObligationRelated Topics: Christ's Sacrifice | Class Distinction | Debt | Debt, Our Unpayable | Drunkenness | Gluttony | Jesus Christ's Death | Jesus Christ's Sacrifice | Judging Ourselves | Judging Self | Obligation, Sense of | Passover | Passover, Taking Unworthily | Sacrifice | Sacrifice as the Essence of Love | Sacrifices | Sacrificial Attitude | Sacrificial Giving | Self Examination
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
Find more Bible verses about Drunkenness:
Drunkenness {Nave's}
Drunkenness {Torrey's}